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

Maximilian held aloof, and the people of Pisa regarded the conventicle with no friendly feelings. The sessions were transferred from Pisa to Milan, and finally to Lyons. As a set off to this Julius II. convoked a council to meet at Rome, the fifth Lateran Council (May 1512), for the threefold purpose of healing the French schism, of proscribing certain doctrinal errors, and of undertaking the work of reform. The earlier sessions were taken up almost entirely with the schism, and before the work of reform was begun Julius II. passed away.

He was succeeded by the young and learned John de' Medici, son of Lorenzo the Magnificent of Florence, who took the name of Leo X. (1513-21). Like his father, the new Pope was a generous patron of art and literature, and bestowed upon his literary friends, some of whom were exceedingly unworthy, the highest dignities in the Church. Humanism was triumphant at the Papal Court, but, unfortunately, religion was neglected. Though in his personal life Leo X. could not be described as a deeply religious man, yet he was mindful of his vows of celibacy, attentive to the recitation of the divine, office, abstemious, and observant of the fasts of the Church. As a secular ruler he would have stood incomparably higher than any of the contemporary sovereigns of Europe, but he was out of place considerably as the head of a great religious organisation. Worldliness and indifference to the dangers that threatened the Church are the most serious charges that can be made against him, but especially in the circumstances of the time, when the Holy See should have set itself to combat the vicious tendencies of society, these faults were serious enough.

The defeat of the French forces at Novara (1513), and the loyalty of the other rulers of Europe to the Holy See induced Louis XII. of France to make peace with the new Pope, and to recognise the Lateran Council. But on the accession of Francis I. (1515-47) a fresh expedition into Italy was undertaken; the Swiss troops were overthrown at Marignano (1515) and Leo X. was obliged to conclude a Concordat[3] with the French King. By the terms of this agreement France agreed to abandon the Pragmatic Sanction of Bourges, while the Pope bestowed upon Francis I. and his successors the right of presentation to the bishoprics and abbacies in his dominions. The work of reform, which should have claimed special attention at the Lateran Council, was never undertaken seriously. Some decrees were passed prohibiting plurality of benefices, forbidding officials of the Curia to demand more than the regulation fees, recommending preaching and religious instruction of children, regulating the appointment to benefices, etc., but these decrees, apart from the fact that they left the root of the evils untouched, were never enforced. The close of the Lateran Council synchronises with the opening of Luther's campaign in Germany, for the success of which the Council's failure to respond to the repeated demands for reform is to a great extent responsible.

In any scheme for the reform of the abuses that afflicted the Church the reformation of the Papal Court itself should have occupied the foremost place. At all times a large proportion of the cardinals and higher officials were men of blameless lives, but, unfortunately, many others were utterly unworthy of their position, and their conduct was highly prejudicial to religion and to the position of the Holy See. Much of the scandalous gossip retailed by Platina in his /Lives of the Popes/, and by Burcard[4] and Infessura[5] in their /Diaries/ may be attributed to personal disappointment and diseased imaginations, but even when due allowance has been made for the frailty of human testimony, enough remains to prove that the Papal Court in the fourteenth and fifteenth centuries was not calculated to inspire strangers to Rome with confidence or respect. Such corrupt and greedy officials reflected discredit on the Holy See, and afforded some justification for the charges levelled against them of using religion merely as a means of raising money.

The various taxations,[6] direct and indirect, levied by the Popes during the fourteenth and fifteenth centuries helped to give colour to these accusations. It ought to be remembered, however, that the Popes could not carry on the government of the Church, and support the large body of officials whose services were absolutely necessary, without requiring help from their subjects in all parts of the world. During the residence of the Popes at Avignon additional expenses were incurred owing to the necessity of providing residences for themselves and their court, and, at the same time, the rebellions and disorders in the Papal States put an end to any hope of deriving any revenue from their own temporal dominions. On their return to Rome money was required to repair the palaces that had gone into ruin, and to enable the Popes to maintain their position as patrons of art and literature, and as the leaders of Europe in its struggle against the forces of Islam.

For this last purpose, namely, to organise the Christian forces against the Turks, the Popes claimed the right of levying a fixed tax on all ecclesiastical property. The amount of this varied from one- thirtieth to one-tenth of the annual revenue, and as a rule it was raised only for some definite period of years. Even in the days when the crusading fever was universal, such a tax excited a great deal of opposition; but when Europe had grown weary of the struggle, and when the Popes could do little owing to the failure of the temporal rulers to respond to their appeals, this form of taxation was resented bitterly, and the right of the Popes to raise taxes in this way off ecclesiastical property was questioned by the ecclesiastics affected as well as by the temporal rulers. England and France took measures to protect themselves; but in Germany the absence of any strong central authority, and the want of unity among the princes made it difficult to offer any effective resistance to these demands. In 1354, 1372, 1459, 1487, and in 1500, the German bishops protested strongly against the attempts of the Pope to levy taxes on ecclesiastical property.

But in addition to these extraordinary levies there were many permanent sources of revenue for the support of the Papal Court. In the first place from the time of Boniface IX. annats, which consisted of a certain proportion of the first year's revenue, were to be paid by all clerics on whom a minor benefice was conferred by the Holy See. In case of the major benefices, bishoprics and abbacies, the /servitia communia/ and the /servitia minuta/ took the place of annats. The /servitia communia/ was a fixed sum the amount of which depended upon the annual revenue of the See or abbey, and was divided between the Pope and the cardinals of the Curia. The /servitia minuta/, amounting to about 3 1/2 per cent. of the /servitia communia/, was given to the lower officials, who prepared the letters of appointment. The revenues of vacant Sees and the property of deceased bishops were also claimed by the Holy See. From England the Pope received yearly the Peter's Pence, and from all countries that acknowledged his feudal jurisdiction he was entitled to a definite annual tribute.

Furthermore, the reservations[7] of benefices were another fruitful source of revenue. The policy of reserving benefices to the Holy See might be defended, on the ground that it was often necessary in order to counterbalance the interference of secular rulers in regard to ecclesiastical appointments, and that it afforded the Pope a convenient means of rewarding officials whose services were required for the government of the Church. But the right of the Pope to reserve benefices was abused during the fourteenth and fifteenth centuries, and gave rise to constant friction with the civil and ecclesiastical authorities in different countries of Europe. Reservations, instead of being the exception, became very general, and, as a result, the eyes of all ambitious clerics were turned towards Rome from which they hoped to receive promotion, whether their immediate superiors deemed them worthy or unworthy. Such a state of affairs opened the way to the most serious abuses, and not unfrequently to disedifying wrangles between rival candidates, all of whom claimed to have received their appointments from Roman officials.

Intimately connected with papal reservations were expectancies or promises given to certain persons that they would be appointed to certain benefices as soon as a vacancy would occur. Such promises of appointment were unknown in the Church before the twelfth century, but later on they became very general, and led to most serious abuses during the residence of the Popes at Avignon and during the disturbances caused by the Great Western Schism. Expectancies were adopted as a means of raising money or of securing support. Various attempts were made to put an end to such a disastrous practice, as for example at the Councils of Constance and Basle, but it was reserved for the Council of Trent to effect this much needed reform.

Again the custom of handing over benefices /in commendam/, that is of giving some person the right of drawing the revenues of a vacant benefice for a certain specified time, was highly prejudicial to the best interests of religion. Such a practice, however justifiable in case of benefices to which the care of souls was not attached, was entirely indefensible when adopted in regard to bishopric, abbacies, and minor benefices, where so much depended upon personal activity and example. The person who held the benefice /in commendam/ did nothing except to draw the revenue attached to his office, while the whole work was committed to an underpaid vicar or representative, who was obliged often to resort to all kinds of devices to secure sufficient means of support. Again though plurality of benefices was prohibited by several decrees, yet during the fourteenth and fifteenth centuries nothing was more common than to find one individual holding, by virtue of a papal dispensation, two, three, six, ten, and possibly more benefices to most of which the care of souls was attached. Such a state of affairs was regarded as an intolerable scandal by right minded Christians, whether lay or cleric, and was condemned by decrees of Popes and councils; but as exceptions were made in favour of cardinals or princes, and as even outside these cases dispensations were given frequently, the evils of plurality continued unabated.

Again, the frequent applications for and concessions of dispensations in canonical irregularities by the Roman congregations were likely to make a bad impression, and to arouse the suspicion that wholesome regulations were being abandoned for the sake of the dispensation fees paid to the officials. Similarly, too, complaints were made about the dispensations given in the marriage impediments, and the abuses alleged against preachers to whose charge the duty of preaching indulgences was committed. Furthermore, the custom of accepting appeals in the Roman Courts, even when the matters in dispute were of the most trivial kind, was prejudicial to the local authorities, while the undue prolongation of such suits left the Roman lawyers exposed to the charge of making fees rather than justice the motive of their exertions.

The disturbances produced by the schism, and the interference of the state in episcopal elections helped to secure the appointment of many unworthy bishops. Even in the worst days of the fifteenth and sixteenth centuries a large proportion of the bishops in the different countries of Europe were excellent men, but a large percentage also, especially in Germany, were thoroughly worldly. They were more anxious about their position as secular princes or proprietors than about the fulfilment of their sacred duties. Very often they were sprung from the nobility, and were appointed on account of their family influence without any regard to their qualifications, and, as