History of the Catholic Church from the Renaissance to the French Revolution - Volume 1 by James MacCaffrey (read dune .txt) 📕

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As an earnest student of canon law Paul V. was too inclined to maintain all the rights and privileges of the Church as they were expounded in the decretals of the Middle Ages. This attitude of mind brought him into a prolonged and inglorious conflict with the republic of Venice. This latter state, regardless of the /privilegium fori/ imprisoned two clerics without reference to the ecclesiastical authorities, and about the same time gave great offence by passing laws rendering it difficult for the Church to acquire ownership of landed property, to build new churches or monasteries, or to found new religious orders or societies. Paul V. lodged a solemn protest against these innovations. When his demands were not complied with he issued a sentence of excommunication against the Doge, Senate, and Government, and later on he placed Venice under interdict (1606). The quarrel was so bitter that at one time it was feared that it might end in separating the republic from the centre of unity. Cardinals Baronius and Bellarmine entered the lists in defence of the Pope, while the notorious ex-Servite, Paul Sarpi[10] (1552-1623), undertook to reply to them on behalf of Venice. The government forbade the promulgation of the interdict, and threatened the most severe punishment against all clergy who should observe it. With the exception of the Jesuits, Capuchins, and Theatines who were expelled, the clergy both secular and regular took no notice of the interdict. It was feared that in the end the issues could be decided only by war in which Spain was prepared to support the Pope, but through the friendly intervention of Henry IV. of France peace was concluded without any very decisive victory on either side (1607). The clergy who were expelled for obeying the interdict were allowed to return except the Jesuits. These latter were permitted to settle in Venice again only in 1657.

On the death of Paul V. Cardinal Ludovisi ascended the papal throne under the title of Gregory XV. (1621-23). The new Pope had been educated by the Jesuits, and had risen rapidly in the service of the Church. At the time of his election he was old and infirm, but by the appointment of his nephew Ludovico to the college of cardinals he secured for himself an able and loyal assistant. To put an end to several abuses that had taken place in connexion with papal elections he published the Bull, /Decet Romanum Pontificem/ (1622), in which were laid down minute regulations about conclaves, the most important of which were that the cardinals should vote secretly, that they should vote only for one candidate, and that no elector should vote for himself.[11] In providing funds for the assistance of the Catholic missions Gregory XV. was very generous as was also his cardinal- nephew. The success of the missionaries had been so great, and the conditions of the various countries in which they laboured so different, that proper supervision of the new provinces of the Church was by no means easy. Gregory XIII. and Clement VIII. had appointed commissions to look after the spiritual wants of particular districts, but it was reserved for Gregory XV. to establish a permanent congregation, /De Propaganda Fide/ (Bull, /Inscrutabili/, 1622) to superintend the entire field of Catholic missions. He had the honour, too, of canonising St. Ignatius of Loyola, St. Francis Xavier, and St. Philip Neri, and of approving the foundation of several new religious orders.

During the Thirty Years' War he afforded every possible assistance to Ferdinand II., and helped to secure the Palatinate for Maximilian of Bavaria on the expulsion of Frederick. In return for this favour Maximilian presented the Pope with a goodly portion of the library of Heidelberg. By the judicious interposition of Gregory XV. war was averted between Spain and Austria on the one side and France, Venice, and Savoy on the other regarding the possession of the Valtelline, while in England, though the Spanish Match which he favoured was broken off, he succeeded in securing some respite for the persecuted Catholics.

In the conclave that followed upon the death of Gregory XV. Cardinal Barberini received the support of the electors and was proclaimed Pope as Urban VIII. (1623-44). The new Pope was a man of exemplary life whose greatest fault was his excessive partiality towards his relatives, though it must be said that some of the relatives on whom he bestowed favours were by no means unworthy of them. As a native of Florence he seems to have caught up something of the spirit of classical learning for which that city had been so renowned, as was shown unfortunately too clearly in the Breviary that he published in 1632. He issued the Bull, /In Coena Domini/ in its final form, founded a national college in Rome for students from Ireland, and issued a series of strict and minute regulations on canonisation and beatification, many of which remain in force till the present time. The interests of the foreign missions were specially dear to the heart of Urban VIII. To provide a supply of priests for them he established the celebrated /Collegium Urbanum/ (1627), and established there a printing-press for the use of the missionaries. He reduced the number of holidays of obligation, opened China and Japan, till then reserved for the Jesuits, to all missionaries, and forbade slavery of whatsoever kind in Paraguay, Brazil and the West Indies.

For many reasons the political policy of Urban VIII. has been criticised very severely. Too much money was wasted by him in fortifying the Papal States and on the disastrous war with the Duke of Parma (1641-44). He has been blamed also for his failure to support Ferdinand II. more energetically during the Thirty Years' War, but in reality this hostile view is based largely on a distorted view of the war itself and of the policy of the Pope. It is not true that the Pope sympathised with Gustavus Adolphus or that he grieved over his death. Neither is it true that he procured the dismissal of Wallenstein from the imperial service. It is a fact undoubtedly that he did not take energetic measures to prevent the French from assisting the Protestant princes and the Swedes against the Emperor, but it remains to be proved that any remonstrances from the Pope, however strong, would have proved effectual in the circumstances. In the later stages at any rate the war could not be regarded at first sight as a religious one, but at the same time it is to be regretted that Urban VIII. did not recognise that the triumph of the enemies of the Emperor meant a triumph for Lutheranism. In the war between Spain and Portugal consequent upon the proclamation of the Duke of Braganza he endeavoured to preserve an attitude of neutrality by refusing to appoint to episcopal sees in Portugal the candidates presented by the new king. The policy of Urban VIII. in regard to England and Ireland will be dealt with under these countries.

When the conclave met to elect a successor to Urban VIII. it was soon discovered that some of the cardinals wished to elect a Pope friendly to Spain, wile others favoured a pro-French Pope. At length, as neither party was sufficiently strong to ensure the required majority for its nominee, a more or less neutral candidate was found in the person of Cardinal Pamfili who took the title of Innocent X. (1644- 55).[12] He was a man of advanced years, who had served in many offices with success, and who possessed many of the qualifications required in a good ruler of the Church. Unfortunately, his flagrant nepotism did him much harm and gave occasion to ugly rumours utterly devoid of truth. Finding the papal treasury empty after his election and believing that the relatives of the late Pope were responsible for this, he took steps to secure a return from them; but they fled to France, where they placed themselves under the protection of Cardinal Mazarin, who succeeded in bringing about a reconciliation. Innocent X. restored order in the Papal States, punished the Duke of Parma for his crimes, especially for his supposed connexion with the murder of the Bishop of Castro, and maintained friendly relations with Venice, which he assisted against the Turks. He was deeply pained by the terms of the Peace of Westphalia (1648) against which his representatives had protested in vain, and which he condemned in the Bull, /Zelus Domus Dei/ published in November 1648.
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[1] /Catena, Vita del gloriossisimo Papa Pio V./, 1587. Gabutius, /De
Vita et rebus gestis Pii V./, 1605. Antony, /Saint Pius V./, 1911.
Grente, /Saint Pie V./, ("/Les Saints/"), 1914.

[2] Julien, /Papes et Sultans/, 1880. De la Graviere, /La Guerre de
Chypre et la bataille de Lepante/, 1888.

[3] Pieper, /Zur Enstehungsgeschichte der standigen Nuntiaturem/,
1894.

[4] Pierling, /Gregoire XIII. et Ivan le Terrible/ (/Revue des Quest.
Histor./, 1886).

[5] Hubner, /Sixte-Quint/, 3 vols., 1870.

[6] /Bullar. Rom./, iv. 4, 392.

[7] Wadding, /Vita Clementis VIII./, Rome, 1723.

[8] McIntyre, /Giordano Bruno/, 1903.

[9] Bzovius, /Vita Pauli V./, 1625.

[10] Campbell, /Vita di Fra Paolo Sarpi/, 1875. /Irish Ecc. Record/
xv., 524-40.

[11] /Bullar. Romanum/ (xii., 662 sqq.).

[12] Chinazzi, /Sede vacante per la morte del papa Urbano VIII. e
conclave di Innocenzo X./, 1904.


(c) The Religious Orders and the Counter-Reformation.

Helyot, /Histoire des ordres monastiques religieux/, etc., 8
vols., 1714-19. Heimbucher, /Die Orden und Kongregationen der
Katholischen Kirche/, 1907-8. Mabillon, /Annales Ordinis Sancti
Benedicti/, 1703-39. Albers, /Zur Reformgeschichte des
Benediktiner-ordens im 16 Jahrhundert/ (/Stud. u-Mitteil/, 1900,
1901). Daurignac, /Histoire de la comp. de Jesus/, 1862.
Cretineau-Joly, /Histoire religieuse, politique et litteraire de
la comp. de Jesus/, 1859. Huber, /Der Jesuitenorden Duhr,
Jesuitenfabeln/, 1904. Abelly, /Vie de Ven. serviteur de Dieu,
Vincent de Paul/, 1891. Bougaud-Brady, /History of St. Vincent de
Paul, etc./, 1908. Boyle, /St. Vincent de Paul, and the
Vincentians in Ireland, Scotland, and England/, 1909.

The religious orders, like most other institutions of the age preceding the Reformation, stood badly in need of re-organisation and reform. Various causes had combined to bring about a relaxation of the discipline prescribed by their holy founders, and to introduce a spirit of worldliness, that boded ill both for the individual members as well as for the success of the work for which these orders had been established. The interference of outside authorities lay or ecclesiastical in the appointment of superiors, the union of several houses under one superior, the accumulation of wealth, the habitual neglect of the superiors to make their visitations, and a general carelessness in the selection and training of the candidates to be admitted into the various institutions, were productive of disastrous results. It is difficult, however, to arrive at a correct estimate as to the extent of the evil, because the condition of affairs varied very much in the different religious orders and in the different provinces and houses of the same order. At all times a large proportion of the religious of both sexes recognised and deplored the spirit of laxity that had crept in, and laboured strenuously for a return to the old ideals long before the Lutheran campaign had made it necessary to choose between reform and suppression.

The Benedictines, who had done excellent work for