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Encounters in Medieval Revivalism: Monks, Friars, and Popular Enthusiasts

Published online by Cambridge University Press:  28 July 2009

Gary Dickson
Gary Dickson
Affiliation:
Senior lecturer in history at the University of Edinburgh.
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Extract

Any consideration of the half-millennium of Western European popular enthusiasm from ca. 1000 to ca. 1500—beginning, say, in 994 at the Council of Anse in Burgundy with the intervention of Abbot Odilo of Cluny in the Peace of God movement, and terminating (again with an arbitrary date) on May 23, 1498, in Florence, with the hanging and burning of Fra Girolamo Savonarola, O.P.—must involve the role of the regular clergy, the professed religious of Latin Christendom. Medieval collective religious enthusiasm, especially when it was not inaugurated by ecclesiastical authority, was often divisive, attracting converts and distracting or repelling others. Monks and friars could not remain indifferent to such movements. For one thing, if their stance was deemed inappropriate, their relationship with the laity (perhaps fellow townsfolk), or the papacy, or their rich and powerful benefactors might be compromised. Nor was their role necessarily that of spectators. Members of the regular clergy sometimes participated in medieval revivals. Possibly still more important is the fact that during most of our period the regulars had the lion's share of chronicling popular enthusiasm. It is in their historical writings that medieval popular religious revivals were mythologized and memorialized. Our view of such movements, therefore, has been shaped by their perceptions and prejudices. Their narratives also provide us with a rich source from which to gauge their interpretations of medieval revivalism. For they make no attempt to conceal their attitudes toward lay enthusiasts—their suspicion, animosity, fear, approbation, sympathy, empathy.

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Articles
Information
Church History , Volume 68 , Issue 2 , June 1999 , pp. 265 - 293
Copyright
Copyright © American Society of Church History 1999

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References

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84. Mendicant holy women also had followings, disciples, and adherents, but for the most part did not operate, as the men could do, in the public arena of urban Italy.Google Scholar

85. Thompson, , “The Revivalist as Legislator,” in Revival Preachers, 179–204, esp. 180.Google Scholar

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87. Weinstein, Donald, Savonarola and Florence: Prophecy and Patriotism in the Renaissance (Princeton: Princeton University Press, 1970), 114, 128.Google ScholarRidolfi, Roberto, The Life of Girolamo Savonarola, trans. Grayson, C. (London: Routledge and Kegan Paul, 1959).Google Scholar

88. Weinstein, Savonarola and Florence, 128.Google ScholarOn the Observants and the Jews: Poliakov, Léon, The History of Anti-Semitism, trans. Howard, Richard (London: Elek, 1965), 1: 145–49;Google Scholaridem, Jewish Bankers and the Holy See, trans. Kochan, Miriam (London: Routledge and Kegan Paul, 1977), 139 ff.Google ScholarOn the Franciscan Obervant Bernardino da Feltre and the Jews of Perugia, note Toaff, Ariel, Gli Ebrei a Perugia, Fonti per la storia dell'Umbria 10 (Perugia: Deputazione di Storia Patria per l'Umbria, 1975), 80.Google Scholar

89. Weinstein, Savonarola and Florence, 247 ff., 271–72.Google Scholar

90. Polizzotto, Lorenzo, The Elect Nation: The Savonarolan Movement in Florence, 1494–1545 (Oxford: Clarendon, 1994), vii, 439–45.Google Scholar