beacon lights of history-iii-2-第25章
按键盘上方向键 ← 或 → 可快速上下翻页,按键盘上的 Enter 键可回到本书目录页,按键盘上方向键 ↑ 可回到本页顶部!
————未阅读完?加入书签已便下次继续阅读!
extravagance; ostentatious living; unseemly dresses in the house of
God。 He was the foe of all levities; all frivolities; all
insidious pleasures。 Bad men found no favor in his eyes; and he
exposed their hypocrisies and crimes。 He denounced sin; in high
places and low。 He did not confine himself to the sins of his own
people alone; but censured those of princes and of other cities。
He embraced all Italy in his glance。 He invoked the Lord to take
the Church out of the hands of the Devil; to pour out his wrath on
guilty cities。 He throws down a gauntlet of defiance to all
corrupt potentates; he predicts the near approach of calamities; he
foretells the certainty of divine judgment upon all sin; he clothes
himself with the thunders of the Jewish prophets; he seems to
invoke woe; desolation; and destruction。 He ascribes the very
invasion of the French to the justice of retribution。 〃Thy crimes;
O Florence! thy crimes; O Rome! thy crimes; O Italy! are the causes
of these chastisements。〃 And so terrible are his denunciations
that the whole city quakes with fear。 Mirandola relates that as
Savonarola's voice sounded like a clap of thunder in the cathedral;
packed to its utmost capacity with the trembling people; a cold
shiver ran through all his bones and the hairs of his head stood on
end。 〃O Rome!〃 exclaimed the preacher; 〃thou shalt be put to the
sword; since thou wilt not be converted。 O Italy! confusion upon
confusion shall overtake thee; the confusion of war shall follow
thy sins; and famine and pestilence shall follow after war。〃 Then
he denounces Rome: 〃O harlot Church! thou hast made thy deformity
apparent to all the world; thou hast multiplied thy fornications in
Italy; in France; in Spain; in every country。 Behold; saith the
Lord; I will stretch forth my hand upon thee; I will deliver thee
into the hands of those that hate thee。〃 The burden of his soul is
sin;sin everywhere; even in the bosom of the Church;and the
necessity of repentance; of turning to the Lord。 He is more than
an Elijah;he is a John the Baptist。 His sermons are chiefly
drawn from the Old Testament; especially from the prophets in their
denunciation of woes; like them; he is stern; awful; sublime。 He
does not attack the polity or the constitution of the Church; but
its corruptions。 He does not call the Pope a usurper; a fraud; an
impostor; he does not attack the office; but if the Pope is a bad
man he denounces his crimes。 He is still the Dominican monk;
owning his allegiance; but demanding the reformation of the head of
the Church; to whom God has given the keys of Saint Peter。 Neither
does he meddle with the doctrines of the Church; he does not take
much interest in dogmas。 He is not a theologian; but he would
change the habits and manners of the people of Florence。 He would
urge throughout Italy a reformation of morals。 He sees only the
degeneracy in life; he threatens eternal penalties if sin be
persisted in。 He alarms the fears of the people; so that women
part with their ornaments; dress with more simplicity; and walk
more demurely; licentious young men become modest and devout;
instead of the songs of the carnival; religious hymns are sung;
tradesmen forsake their shops for the churches; alms are more
freely given; great scholars become monks; even children bring
their offerings to the Church; a pyramid of 〃vanities〃 is burned on
the public square。
And no wonder。 A man had appeared at a great crisis in wickedness;
and yet while the people were still susceptible of grand
sentiments; and this manvenerated; austere; impassioned; like an
ancient prophet; like one risen from the deaddenounces woes with
such awful tones; such majestic fervor; such terrible emphasis; as
to break through all apathy; all delusions; and fill the people
with remorse; astonish them by his revelations; and make them
really feel that the supernal powers; armed with the terrors of
Omnipotence; would hurl them into hell unless they repented。
No man in Europe at the time had a more lively and impressive sense
of the necessity of a general reformation than the monk of St。
Mark; but it was a reform in morals; not of doctrine。 He saw the
evils of the dayyea; of the Church itselfwith perfect
clearness; and demanded redress。 He is as sad in view of these
acknowledged evils as Jeremiah was in view of the apostasy of the
Jews; he is as austere in his own life as Elijah or John the
Baptist was。 He would not abolish monastic institutions; but he
would reform the lives of the monks;cure them of gluttony and
sensuality; not shut up their monasteries。 He would not rebel
against the authority of the Pope; for even Savonarola believed
that prelate to be the successor of Saint Peter; but he would
prevent the Pope's nepotism and luxury and worldly spirit;make
him once more a true 〃servant of the servants of God;〃 even when
clothed with the insignia of universal authority。 He would not
give up auricular confession; or masses for the dead; or prayers to
the Virgin Mary; for these were indorsed by venerated ages; but he
would rebuke a priest if found in unseemly places。 Whatever was a
sin; when measured by the laws of immutable morality; he would
denounce; whoever was guilty of it; whatever would elevate the
public morals he would advocate; whoever opposed。 His morality was
measured by the declaration of Christ and the Apostles; not by the
standard of a corrupt age。 He revered the Scriptures; and
incessantly pondered them; and exalted their authority; holding
them to be the ultimate rule of holy living; the everlasting
handbook of travellers to the heavenly Jerusalem。 In all respects
he was a good man;a beautiful type of Christian piety; with fewer
faults than Luther or Calvin had; and as great an enemy as they to
corruptions in State and Church; which he denounced even more
fiercely and passionately。 Not even Erasmus pointed out the vices
of the day with more freedom or earnestness。 He covered up
nothing; he shut his eyes to nothing。
The difference between Savonarola and Luther was that the Saxon
reformer attacked the root of the corruption; not merely outward
and tangible and patent sins which everybody knew; but also and
more earnestly the special principles of theology and morals which
sustained them; and which logically pushed out would necessarily
have produced them。 For instance; he not merely attacked
indulgences; then a crying evil; as peddled by Tetzel and others
like him; for collecting money to support the temporal power of the
popes or build St。 Peter's church; but he would show that penance;
on which indulgences are based; is antagonistic to the doctrine
which Paul so forcibly expounded respecting the forgiveness of sins
and the grounds of justification。 And Luther saw that all the
evils which good men lamented would continue so long as the false
principles from which they logically sprung were the creed of the
Church。 So he directed his giant energies to reform doctrines
rather than morals。 His great idea of justification could be
defended only by an appeal to the Scriptures; not to the authority
of councils and learned men。 So he made the Scriptures the sole
source of theological doctrine。 Savonarola also accepted the
Scriptures; but Luther would put them in the hands of everybody; of
peasants even;and thus instituted private judgment; which is the
basal pillar of Protestantism。 The Catholic theologians never
recognized this right in the sense that Luther understood it; and
to which he was pushed by inexorable logic。 The Church was to
remain the interpreter of the doctrinal and disputed points of the
Scriptures。
Savonarola was a churchman。 He was not a fearless theological
doctor; going wherever logic and the Bible carried him。 Hence; he
did not stimulate thought and inquiry as Luther did; nor inaugurate
a great revolutionary movement; which would gradually undermine