But in order to reach a definite conclusion with regard to the religious sense of the men of this period, we must adopt a different method. From their intellectual attitude in general, we can infer their relation both to the divine idea and to the existing religion of their age.
These modern men, the representatives of the culture of Italy, were born with the same religious instincts as other mediaeval Europeans. But their powerful individuality made them in religion, as in other matters, altogether subjective, and the intense charm which the discovery of the inner and outer universe exercised upon them rendered them markedly worldly. In the rest of Europe religion remained, till a much later period. something given from without, and in practical life egotism and sensuality alternated with devotion and repentance. The latter had no spiritual competitors) as in Italy, or only to a far smaller extent.
Further, the close and frequent relations of Italy with Byzantium and the Mohammedan peoples had produced a dispassionate tolerance which weakened the ethnographical conception of a privileged Christendom. And when classical antiquity with its men and institutions became an ideal of life) as well as the greatest of historical memories, ancient speculation and skepticism obtained in many cases a complete mastery over the minds of Italians. Since, again, the Italians were the first modern people of Europe who gave themselves boldly to speculations on freedom and necessity, and since they did so under violent and lawless political circumstances, in which evil seemed often to win a splendid and lasting victory, their belief in God began to waver, and their view of the government of the world became fatalistic. And when their passionate natures refused to rest in the sense of uncertainty, they made a shift to help themselves out with ancient, Oriental, or medieval superstition. They took to astrology and magic.
Finally, these intellectual giants, these representatives of the Renaissance, show, in respect to religion, a quality which is common in youthful natures. Distinguishing keenly between good and evil, they yet are conscious of no sin. Every disturbance of their inward harmony they feel themselves able to make good out of the plastic resources of their own nature, and therefore they feel no repentance. The need of salvation thus becomes felt more and more dimly, while the ambitions and the intellectual activity of the present either shut out altogether every thought of a world to come, or else caused it to assume a poetic instead of a dogmatic form.
When we look on all this as pervaded and often perverted by the all- powerful Italian imagination, we obtain a picture of that time which is certainly more in accordance with truth than are vague declarations against modern paganism. And closer investigation often reveals to us that underneath this outward shell much genuine religion could still survive.
The fuller discussion of these points must be limited to a few of the more essential explanations.
That religion should again become an affair of the individual and of his own personal feeling was inevitable when the Church became corrupt in doctrine and tyrannous in practice, and is a proof that the European mind was still alive. It is true that this showed itself in many different ways. While the mystical and ascetical sects of the North lost no time in creating new outward forms for their new modes of thought and feeling, each individual in Italy went his own way, and thousands wandered on the sea of life without any religious guidance whatever. All the more must we admire those who attained and held fast to a personal religion. They were not to blame for being unable to have any part or lot in the old Church, as she then was; nor would it be reasonable to expect that they should all of them go through that mighty spiritual labor which was appointed to the German reformers. The form and aim of this personal faith, as it showed itself in the better minds, will be set forth at the close of our work.
The worldliness, through which the Renaissance seems to offer so striking a contrast to the Middle Ages, owed its first origin to the flood of new thoughts, purposes, and views, which transformed the mediaeval conception of nature and man. The spirit is not in itself more hostile to religion than that 'culture' which now holds its place, but which can give us only a feeble notion of the universal ferment which the discovery of a new world of greatness then called forth.
Continued on page two.
The Civilization of the Renaissance in Italy
by Jacob Burckhardt
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