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

triumphant from the religious chaos.[6]

But not all of the Humanists belonged to the school of Valla, Beccadelli, Poggio, and Marsuppini. The Camaldolese monk, Ambrogio Traversari, his pupil Giannozzo Manetti (1431-59), a layman thoroughly devoted to the Church, and the first of the Humanists to turn his attention to the Oriental languages, Lionardo Bruni, so long Apostolic Secretary at the papal court and afterwards Chancellor of Florence, Maffeo Vegio (1407-58), the Roman archaeologist, who in his work on education endeavoured to combine classical culture with Christian revelation, Vittorino da Feltre, a model in his life and methods for Christian teachers, Pico della Mirandola, Sadoleto, and Bida, were all prominent in the classical revival, but at the same time thoroughly loyal to the Church. They were the moderate men between the Pagan Humanists and the extreme Scholastics. Their aim was to promote learning and education, and to widen the field of knowledge by the introduction of the ancient literary masterpieces, not at the expense of an abandonment of Christianity, but under the auspices and in support of the Catholic Church. Following in the footsteps of Origen, St. Gregory, St. Basil, and St. Augustine, they knew how to admire the beauties of Pagan literature without accepting its spirit or ideals, and hence they have been called the Christian Humanists.

The revival of Greek in Italy, where Greek literature was practically unknown, is due in great measure to the arrival of Greek scholars, who were induced to come by promises of a salary and position, or who travelled thither on political or ecclesiastical missions. Of these the principal were Manuel Chruysoloras engaged at work in Florence from 1396, Cardinal Bessarion (1403?-72) who came westward for the Council of Florence and ended his days in Venice to which he bequeathed his library, Gemistos Plethon (1355-1450) the principal agent in the establishment of the Platonic academy at Florence, George of Trebizond, Theodore Gaza, Lascaris, Andronicus Callistus, and others who fled from Greece to escape the domination of the Turks. With the help of these men and their pupils a knowledge of Greek and of Greek literature was diffused through Italy, and in a short time throughout the Continent. Everywhere collections of Greek manuscripts began to be formed; agents were sent to the East to buy them wherever they could be discovered, and copyists and translators were busy at work in all the leading centres of Italy. The fall of Constantinople in 1453 tended to help the Greek revival in the West by the dispersion of both scholars and manuscripts through Italy, France, and Germany.

Humanism owes its rapid development in Italy not indeed to the universities, for the universities, committed entirely to the Scholastic principles of education, were generally hostile, but rather to the exertions of wandering teachers and to the generous support of powerful patrons. In Rome it was the Popes who provided funds for the support of Humanist scholars, for the collection and copying of manuscripts, and for the erection of libraries where the great literary treasures of Greece and Rome might be available for the general public; in Florence it was the de' Medici, notably Cosmo (1429-64) and Lorenzo the Magnificent (1449-92), by whose exertions Florence became the greatest centre of literary activity in Europe; in Milan it was the Viscontis and the Sforzas; in Urbino Duke Federigo and his friends; and in Ferrara and Mantua the families of d'Este and Gonzaga. Academies took the place of universities. Of these the academy of Florence, supported by the de' Medici and patronised by the leading Greek and Italian scholars, was by far the most influential and most widely known. The academy of Rome, founded (1460) by Pomponius Laetus, was frankly Pagan in its tone and as such was suppressed by Paul II. It was revived, however, and patronised by Sixtus IV., Julius II., and Leo X. Similar institutions were to be found in most of the Italian States, notably at Venice and Naples. In nearly all these cities valuable manuscript libraries were being amassed, and were placed generously at the disposal of scholars.

Another important aid to the popularisation of the works of the Greek and Latin writers was the invention of printing and its introduction into Italy. The first printing press in Italy was established at the Benedictine monastery of Subiaco, whence it was transferred to Rome. From this press were issued editions of the Latin classics, such as the works of Lactantius, Caesar, Livy, Aulus Gellius, Virgil, Lucan, Cicero, and Ovid. Aldo Manuzio, himself an enthusiastic student of Greek literature, settled at Venice in 1490, and established a printing press with the intention of bringing out editions of the principal Greek authors. His house was the great centre for Greek scholars from all parts of Italy, and from the Aldine Press were issued cheap and accurate editions of the Greek classics. Later on when Florence and Milan were disturbed by the invasion of Charles VIII. of France (1483-98), and when Naples was captured by the Spaniards the Humanist movement found a generous patron in Leo X., a scion of de' Medici family. From the press founded by Leo X. many classical texts were issued till the pillaging of the city by the imperial troops in 1527 dealt a death blow to the revival in Italy.

That there was no opposition between the study of the classics and the teaching of Christianity is evidenced by the friendly attitude adopted by the Papacy towards the Humanist movement. The Avignon Popes, Benedict XII. (1334-42) and Clement VI. (1342-52), heaped honours and emoluments upon Petrarch and provided him with the means of acquiring manuscripts and of meeting scholars likely to assist him. A similar attitude towards the movement was adopted by Urban V. (1362-70). The leading classical scholars such as Coluccio, Salutati, Francesco Bruni, Lionardo d'Aretino, etc., were employed at the Papal court, and the apostolic college of secretaries became one of the greatest centres for the propagation of Humanism. The troubles that fell upon the Church during the Great Western Schism diverted the attention of the rival Popes from literary pursuits; but as soon as peace had been restored by the Council of Constance Martin V. (1417-31) assembled around him in Rome many of the ablest classical scholars, and vied with his cardinals in his protection of the Humanist movement. Eugene IV. (1431-47) was, if anything, more favourable, but yet his sympathies did not blind him to the dangerous tendencies of the revival as manifested in the books of men like Beccadelli.[7]

With the election of Nicholas V. (1447-55)[8] the triumph of Humanism at Rome seemed secure. The new Pope was himself one of the party. As a tutor in Florence he had been brought into contact with the great literary men of the time and had become an ardent student of the classics, nor did his enthusiasm lose any of its ardour when he ascended the Papal throne. His aim was to make Rome the intellectual as well as the religious capital of the world, and with this object in view he invited to his court the most distinguished scholars of the age, and bestowed upon not a few of them, such as Albergati, Capranica, and Caesarini the rank of cardinal. That he fully recognised the advantages which religion might derive from the revival of letters, and that he aimed at employing the services of the Humanists in defence of Christianity is evident from the works to which he directed the attention of scholars. The texts of the Scripture, the translations of the Greek Fathers, and the preparation of critical studies on the Lives of the Saints were amongst the works recommended to his literary friends. At the same time he did not proclaim war upon the less orthodox of the Humanist school. Men like Valla, Poggio, Filelfo, and Marsuppini were treated with friendliness and even with favour. Whether such a line of conduct was dictated by prudence and by the hope of winning over these scholars to a better understanding, or whether his anxiety for the success of his own literary schemes blinded him to the serious excesses of such leaders it is difficult to say; but, at any rate, it serves to show the great liberty enjoyed by literary men at this period even in the very city of the Popes.

As a means of ensuring to Rome the most prominent place in the revival, agents were dispatched to Greece, Turkey, Germany, France, and even to Sweden and Norway, to hunt for manuscripts. No expense was spared to secure everything that could be purchased or to have copies made where purchase was impossible. In order to preserve these treasures and make them available for scholars the Vatican Library was undertaken by orders of the Pope. Though long before this time the library of the Popes was of considerable importance, yet on account of the immense number of volumes produced by Nicholas V. he is generally regarded as the founder of the Vatican Library. The number of volumes which it contained at the time of his death is variously estimated at from one to nine thousand. The works of the Fathers of the Church, and the Scholastics and Canonists were well represented.[9]

After the death of Nicholas V. the Pagan side of the Humanist movement became more and more apparent. Pius II. (1458-64), who, as Aeneas Sylvius, was well known as a clever writer of the Humanist school, seems as Pope to have been decidedly suspicious of his former friends. His own private library was filled with Christian authors, and care was taken to show favour only to those classical scholars whose writings were above reproach. Yet the cares of his office and the promotion of the crusade on which he had set his heart prevented him from taking the necessary steps for the purification of his court, and, as a result, many of the members of the College of Abbreviators were allowed to remain in office though they were really Pagan at heart. Paul II. could not tolerate such a state of affairs. He promptly abolished the College of Abbreviators, suppressed the Roman Academy, and arrested its two prominent leaders, Pomponius Laetus and Platina.

If Paul II. erred on the side of severity some of his successors went to the other extreme of laxity. The period of the political Popes, from Sixtus IV. to Julius II. (1471-1513), was marked by a serious decline in the religious spirit, nor can it be said that the policy of the Popes was calculated to check the downward tendency. Their attention was occupied too much by the politics of the petty Italian States to permit them to fulfil the duties of their high office; and, as a consequence, the interests of religion were neglected. Sixtus IV. adopted the friendly attitude of Nicholas V. towards the Renaissance. The College of Abbreviators was restored, the Roman Academy was recognised, and Platina was appointed librarian. The manuscripts in the Vatican Library were increased, more ample accommodation was provided, and every facility was given to scholars to consult the papal collection. Hence it is that Sixtus IV. is regarded generally as the second founder of the Vatican Library.

The revolutions and wars, caused by the invasion of Italy by the French and the Spaniards during the closing years of the fifteenth century and the early portion of the sixteenth, dealt a serious blow to Humanism in Florence, Milan, Venice, and other Italian centres. But the misfortunes of those cities served to strengthen the movement at Rome. Julius II. (1503-13) proved himself a generous patron of literature and in a special manner of art. Men like Giuliano da Sangello, Sansovino, Bramante, Michael Angelo, and Raphael were invited to Rome and induced to devote their genius to the service of religion and the glory of the Papacy. On the death of Julius II. in 1513 the complete triumph of the Humanist