The Pulpit and the Press in Reformation Italy (I Tatti Studies in Italian Renaissance History)
Format: PDF / Kindle (mobi) / ePub
Italian sermons tell a story of the Reformation that credits preachers with using the pulpit, pen, and printing press to keep Italy Catholic when the region’s violent religious wars made the future uncertain, and with fashioning a post-Reformation Catholicism that would survive the competition and religious choice of their own time and ours.
authoritative for navigating the tricky and unfamiliar waters of sixteenth-Â�century Catholicism. Mendicant preachers typically learned their craft from a medieval Ars Praedicandi such as Alan of Lille’s Summa de arte praedicatoria. Such works typically circulated in manuscript and eventually in printed versions as well; in some parts of Europe, they continued to be printed throughout the sixteenth century and were cited by authors of newer preaching treatises.78 Yet Artes Praedicandi were
Church, always mindful that they could be misunderstood. Despite Contarini’s prominence in the Church and his intimacy with popes and reformers, the immediate influence of either of his treatises at the time is unclear. Modus Concionandi circulated only in manuscript until the nineteenth century. Instructio pro praedicatoribus may have been published in [â•‡ 50â•‡ ] wher e ser mons matter ed a papal brief, but no clear evidence of this remains.92 In addition, Contarini’s advice on preaching
preacher’s tempting promise that they could read scripture for themselves?1 These were new problems for Chizzola and for his colleagues in the pulpit. The loyalty of social groups that they had previously taken for granted was suddenly no longer certain. The more educated laity increasingly demanded access to scripture. But in addition, women, peasants, and the urban poor were now seen as potential Protestant recruits, seduced by promises of scriptural tr eatises for laypeople access and by
must ultimately consider how much Catholic clergy in different contexts depended on the laity in their efforts. Catholic clergy had to demonstrate what made Catholic culture appealing in light of competition, [â•‡ 137â•‡ ] t h e pu lpi t a nd t h e pr e ss i n r efor m at ion i ta ly and that meant addressing lay needs in some fashion, even poorly or unwillingly. This is the very sort of work that new religious orders and burgeoning confraternal activity manifested in Italy. It was accompanied
bringing the divine word to us; one confirms the otherâ•–.â•–.â•–.â•–â•‰and both are needed to bring men to the true religion.”88 Yet sermons preached and sermons printed could sit awkwardly with each other. Printing placed a mendicant preacher in direct competition with himself for the first time, and it forced the question of the value of the spoken word. An unparalleled defense of the singularity of a spoken sermon, and the reasons for printing it anyway, comes from Timoteo Buonamici, who