The Renaissance
Avignon now assumed the morals, as well as the manners, of royal courts. Venality there was notorious. Guillaume Durand, Bishop of Mende, reported to the Council of Vienne:
The whole Church might be reformed if the Church of Rome would begin by removing evil examples from itself… by which men are scandalized, and the whole people, as it were, infected…. For in all lands… the holy Church of God, and especially the most holy Church of Rome, is in evil repute; and all cry and publish it abroad that within her bosom all men, from the greatest unto even the least, have set their hearts upon covetousness…. That the whole Christian folk take from the clergy pernicious examples of gluttony is clear and notorious, since the said clergy feast more luxuriously and splendidly, and with more dishes, than princes and kings.11
And Petrarch, a master of words, exhausted his vocabulary of vituperation to brand Avignon as
the impious Babylon, the hell on earth, the sink of vice, the sewer of the world. There is in it neither faith nor charity nor religion nor the fear of God…. All the filth and wickedness of the world have run together here…. Old men plunge hot and headlong into the arms of Venus; forgetting their age, dignity, and powers, they rush into every shame, as if all their glory consisted not in the cross of Christ but in feasting, drunkenness, and unchastity…. Fornication, incest, rape, adultery are the lascivious delights of the pontifical games.12
Such testimony, from an eyewitness who never veered from orthodoxy, cannot be entirely disregarded, but it has the ring of exaggeration and personal resentment. Some discount must be made from it as the cry of a man who hated Avignon for snatching the papacy from Italy; who begged for benefices from the Avignon popes, received many, and asked for more; who consented to live with the murderous and antipapal Visconti, and had two bastards of his own. Morals in Rome, to which Petrarch importuned the popes to return, were then no better than in Avignon, except as poverty is an aid to chastity. St. Catherine of Siena was not as vivid as the poet in describing Avignon, but she told Gregory XI that at the papal court “her nostrils were assailed by the odors of hell.”13
Amid the moral decay there were many prelates who were worthy of their calling, and preferred the morals of Christ to those of their time. When we reflect that of the seven Avignon popes only one lived a life of worldly pleasure, and another, John XXII, however rapacious and severe, disciplined himself to ascetic austerity, and another, Gregory XI, though merciless in war was in peace a man of exemplary morals and piety, and three—Benedict XII, Innocent VI, and Urban V—were men of almost saintly life, we cannot hold the popes responsible for all the vice that gathered in papal Avignon. The cause was wealth, which has had like results in other times—in the Rome of Nero, the Rome of Leo X, the Paris of Louis XIV, the New York and Chicago of today. And as in these last cities we perceive that the vast majority of men and women lead decent lives, or practise their vices modestly, so we may presume that even in Avignon the lecher and the courtesan, the glutton and the thief, the crooked lawyer and the dishonest judge, the worldly cardinal and the faithless priest, were exceptions standing out more vividly than elsewhere because surveyed, and sometimes condoned, by the Apostolic See.
The scandal was real enough to share with the flight from Rome in undermining the prestige and authority of the Church. As if to confirm the suspicion that they were no longer a world power but merely the tools of France, the Avignon popes named 113 Frenchmen to the college of cardinals in a total of 134 nominations.14 Hence the connivance of the English government at Wyclif’s uncompromising attacks upon the papacy. The German electors repudiated any further interference of the popes in the election of their kings and emperors. In 1372 the abbots of the archdiocese of Cologne, in refusing the tithe to Pope Gregory XI, publicly proclaimed that “the Apostolic See has fallen into such contempt that the Catholic faith in these parts seems to be seriously imperiled. The laity speak slightingly of the Church because, departing from the custom of former days, she hardly ever sends forth preachers or reformers, but rather ostentatious men, cunning, selfish, and greedy. Things have come to such a pass that few are Christians in more than name.”15
It was the Babylonian Captivity of the popes in Avignon, and the ensuing Papal Schism, that prepared the Reformation; and it was their return to Italy that restored their prestige and deferred catastrophe for a century.
II. THE ROAD TO ROME
The status of the Church was lowest in Italy. In 1342 Benedict XII, to weaken the rebellious Louis of Bavaria, confirmed to all the despots of the Lombard cities the authority they had assumed in defiance of Imperial claims; Louis, in revenge, gave the Imperial sanction to the despots who had seized the Papal States.16 Milan openly flouted the popes. When Urban V sent two legates to Milan (1362), bearing bulls of excommunication to the Visconti, Bernabò compelled them to eat the bulls—parchment, silken cords, and leaden seals.17 Sicily, ever since its “Vespers” (1282), had remained in open enmity to the popes.
Clement VI engaged an army to recapture the Papal States, but it was his successor, Innocent VI, who for a time restored them to obedience. Innocent was almost a model pope. After indulging a few relatives with appointments, he determined to stop the current of nepotism and corruption. He put an end to the epicurean splendor and wasteful outlay of the papal court, dismissed the horde of servants that had ministered to Clement VI, scattered the swarm of place seekers, ordered every priest to reside in his benefice, and himself led a life of integrity and modesty. He saw that the authority of the Church could be restored only by liberating her from the power of France and returning the papacy to Italy. But a Church alienated from France could hardly maintain herself without the revenues that had formerly come to her from the Papal States. Innocent, a man of peace, decided that these could be reclaimed only by war.
He entrusted the task to a man with the fervent faith of a Spaniard, the energy of a Dominic, and the chivalry of a Castilian grandee. Gil Alvarez Carrillo de Albornoz had been a soldier under Alfonso XI of Castile, and had not abandoned war on becoming archbishop of Toledo; now, as Cardinal Egidio d’Albornoz, he became a brilliant general. He persuaded the republic of Florence—which feared the despots and brigands that surrounded her—to advance him the funds to organize an army. By clever and yet honorable negotiation, rather than by force, he deposed one after another of the petty tyrants that had seized the Papal States. He gave to these states the “Egidian Constitutions” (1357) that remained their basic law till the nineteenth century, and that provided a workable compromise between self-government and allegiance to the papacy. He outwitted the famous English adventurer John Hawkwood, took him prisoner, and threw the fear if not of God at least of the papal legate into the condottieri. He recovered Bologna from a rebellious archbishop, and persuaded the Visconti of Milan to make their peace with the Church. The way was now open for the popes to return to Italy.
Urban V continued the austerity and reforms of Innocent VI. He labored to restore discipline and honesty in the clergy and at the papal court, discountenanced luxury among the cardinals, checked the chicanery of the lawyers and the extortions of the moneylenders, punished simony, and won to his service men of excellence in character and mind. He maintained at his own expense a thousand students in the universities, founded a new college at Montpellier, and supported many savants. To crown his pontificate he resolved to restore the papacy to Rome. The cardinals were horrified at the prospect; most of them had their roots and affections in France, and were hated in Italy. They begged him not to heed the pleas of St. Catherine or the eloquence of Petrarch. Urban pointed out to them the chaotic condition of France—its king a prisoner in England, its armies shattered, the English conquering the southern provinces and coming ever nearer to Avignon; what would a victorious England do to a papacy that had served and financed France?
So on April 30, 1367, he sailed from Marseille, joyously escorted by Italian galleys. On October 16 he entered Rome amid the wild acclaim of the populace, the clergy, and the aristocr
acy; Italian princes held the bridle of the white mule on which he rode; and Petrarch poured out his gratitude to the French Pope who dared to live in Italy. It was a desolate though happy Rome: impoverished by its long separation from the papacy, half of its churches deserted and decayed, St. Paul’s in ruins, St. Peter’s threatening at any minute to collapse, the Lateran palace but recently destroyed by fire, palaces rivaling the tenements in dilapidation, swamps where there had been dwellings, rubbish lying ungathered in the squares and streets.18 Urban gave orders and allotted funds for rebuilding the papal palace; unable to bear the sight of Rome, he went to live at Montefiascone; but even there his memories of luxurious Avignon and beloved France made him miserable. Petrarch heard of his hesitations, and urged him to persevere; St. Bridget of Sweden predicted that he would die soon if he left Italy. The Emperor Charles IV sought to strengthen him, gave the Imperial sanction to the papal recovery of central Italy, came humbly to Rome (1368) to lead the Pope’s horse from Sant’ Angelo to St. Peter’s, served him at Mass, and was crowned by him in a ceremony that seemed happily to heal the old strife of Empire and papacy. Then, on September 5, 1370, perhaps yielding to his French cardinals, and saying that he wished to make peace between England and France, Urban embarked for Marseille. On September 27 he reached Avignon, and there, on December 19, he died, clothed in the habit of a Benedictine monk, lying on a miserable couch, and having ordered that all who cared to enter should be admitted, so that all might see how vain and brief is the splendor of the most exalted man.19
Gregory XI had been made a cardinal at eighteen by his genial uncle Clement VI; on December 29, 1370, he was ordained a priest, and on December 30, aged thirty-nine, he was elected pope. He was a man of learning, in love with Cicero; fate made him a man of war, and consumed his pontificate in violent revolt. Urban V, fearing that a French pope could not yet trust Italians, had named too many Frenchmen as legates to govern the Papal States. Finding themselves in a hostile environment, these prelates had built fortresses against the people, had imported numerous French aides, had taxed exorbitantly, and had preferred tyranny to tact. At Perugia a nephew of the legate pursued a married lady so voraciously that in trying to escape him she fell from a window and was killed. When a deputation demanded punishment for the nephew, the legate replied, “Why all this fuss? Do you mistake a Frenchman for a eunuch?”20 By a variety of means the legates earned such hatred that in 1375 many of the states rose against them in successive revolutions. St. Catherine made herself the voice of Italy, and urged Gregory to remove these “evil pastors who poison and devastate the garden of the Church.”21 Florence, usually an ally of the papacy, took the lead of the movement, and unfurled a red flag bearing in golden letters the word Libertas. At the beginning of 1375 sixty-four cities had acknowledged the pope as their civic as well as their spiritual head; in 1376 only one remained loyal to him. It seemed that all the work of Albornoz was undone, and that central Italy was again lost to the papacy.
Gregory, prodded by the French cardinals, charged the Florentines with being the head of the revolt, and ordered them to submit to the papal legates. When they refused he excommunicated them, forbade religious services in their city, and declared all Florentines to be outlaws, whose goods might be seized, and whose persons might be enslaved, by any man anywhere. The whole structure of Florentine commerce and finance was threatened with collapse. England and France at once laid hands upon the Florentines and their property there. Florence responded by confiscating all Church property in its territory, tearing down the buildings of the Inquisition, closing the ecclesiastical courts, jailing—in some cases hanging—obstinate priests, and sending an appeal to the people of Rome to join the revolution, and end all temporal power of the Church in Italy. While Rome hesitated, Gregory despatched to its leaders a solemn promise that if the city remained loyal to him he would return the papacy to Rome. The Romans accepted the pledge, and kept the peace.
Meanwhile the Pope had sent to Italy a force of “wild Breton mercenaries” under the command of “the fierce Cardinal Legate Robert of Geneva.”22 Robert waged the war with incredible barbarity. Having taken Cesena with the promise of an amnesty, he put every man, woman, and child there to the sword.23 John Hawkwood, leading his mercenaries in the service of the Church, slew 4000 in Faenza on suspicion that the town intended to join the revolt. St. Catherine of Siena was shocked by these brutalities, by the mutual confiscations, by the cessation of religious services in so much of Italy. She wrote to Gregory:
You are indeed bound to win back the territory which has been lost to the Church; but you are even more bound to win back all the lambs which are the Church’s real treasure, and whose loss will truly impoverish her…. You must strike men with the weapons of goodness, love, and peace, and you will gain more than by the weapons of war. When I inquire of God what is best for your salvation, for the restoration of the Church, and for the whole world, there is no other answer but the word Peace! Peace! For the love of the Crucified Saviour, Peace!24
Florence invited her to be one of its envoys to Gregory; she went, and took the occasion to condemn the morals of Avignon; she was so outspoken that many called for her arrest, but Gregory protected her. The mission had no immediate result. But when word reached him that unless he came soon Rome would join the revolt, Gregory—perhaps moved also by Catherine’s pleas—set out from Marseille, and reached Rome on January 17, 1377. He was not unanimously welcomed; the appeal of Florence had stirred old republican memories in the degenerate city, and Gregory was warned that his life was unsafe in the ancient capital of Christendom. In May he retired to Anagni.
And now, as if at last yielding to Catherine, he turned from war to diplomacy. His agents encouraged the populace of the cities, who longed for peace with the Church, to overthrow their rebel governments; and to all towns that returned to his allegiance he promised self-government under a papal vicar of their own choice. City after city accepted these terms. In 1377 Florence agreed with Gregory to let Bernabò Visconti arbitrate their dispute. Bernabò, having persuaded the Pope to give him half of any penalty he might lay upon Florence, bade the city pay an indemnity of 800,000 florins ($20,000,000) to the Holy See. Deserted by her allies, Florence angrily submitted; but Pope Urban VI reduced the penalty to 250,000 florins.
Gregory had not lived to see his victory. On November 7, 1377, he returned to Rome. He had been an invalid even in Avignon, and had not borne well his winter in central Italy. He felt the approach of death, and feared that the conflict between France and Italy for possession of the papacy would tear the Church to pieces. On March 19, 1378, he made arrangements for the speedy election of his successor. Eight days later he died, longing for le beau pays de France.25
III. THE CHRISTIAN LIFE: 1300–1424
Deferring to a later chapter a consideration of the faith of the people and the morals of the clergy, let us note two contrasting features of Christian life in fourteenth-century Italy: the Inquisition and the saints. Fairness requires us to remember that the great majority of Christians then believed that the Church had been instituted, and that her basic doctrines had been laid down, by the Son of God; hence—whatever might be the faults of her human personnel—any active movement to overthrow her was rebellion against divine authority as well as treason against the secular state of which the Church was the upholding moral arm. Only with this thought in mind can we understand the ferocity with which Church and laity joined in suppressing the heresy preached (c. 1303) by Dolcino of Novara and his comely sister Margherita.
Like Joachim of Flora, Dolcino divided history into periods, of which the third, from Pope Sylvester I (314–35) to 1280, saw the gradual corruption of the Church through worldly wealth; since Sylvester (said Dolcino) all the popes except Celestine V had been unfaithful to Christ; Benedict, Francis, and Dominic had nobly tried to win the Church back from Mammon to God, but had failed; and the papacy had now, under Boniface VIII and Clement V, become the harlot of the Apocalypse. Dolcino made himse
lf the head of a new fraternity, the “Apostolic Brethren of Parma,” who rejected the authority of the popes, and inherited a medley of doctrines from the Patarines, the Waldenses, and the Spiritual Franciscans. They professed absolute chastity, but each man among them lived with a woman whom he called his sister. Clement V ordered the Inquisition to examine them; they refused to appear before the tribunal; instead they armed themselves, and took up positions at the foot of the Piedmontese Alps. The inquisitors led an army against them; bloody battles were fought; the Brethren retreated into mountain passes, where they were blockaded and starved; they ate rats, dogs, hares, grass; at last their mountain stronghold was stormed, a thousand fell fighting, thousands were burned to death (1304). When Margherita was led to the stake she was still so beautiful, despite emaciation, that men of rank offered her marriage if she would abjure her heresies; she refused, and was slowly consumed. Dolcino and an associate, Longino, were reserved for special treatment. They were mounted on a cart and were paraded through Vercelli; during this procession their flesh was torn from them bit by bit with hot pincers; their limbs and genitals were wrenched from their bodies; finally they were allowed to die.26