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 of the rest of Christendom. A revival of Scholasticism in its Thomist form took place, of which the great Dominican Melchior Cano became later the chief exponent. Stress was laid upon the divine right of the episcopate. Bishops were not merely curates of the Pope. The nobler sides of medieval Christianity were again displayed to the world by the Spanish Church. The darker side, the horrors of the Inquisition, the intellectual intolerance and narrow outlook on life, the deficient sense of human freedom and the rights of conscience, were there also; but in a narrower sphere the seeds were being sown of one of the greatest religious revivals the world has seen. The line which events took in Spain could not fail in time to react upon the Catholic reform movement in Italy; and that reaction became more and more powerful. The inspiration of the movement in Italy was at first indigenous; but in time the gloomy fanaticism of Spain overshadowed it and crushed out its more humane elements.

But in its beginnings the movement was a spontaneous expression of the single desire to make the Catholic religion once more a reality. With many it took the form of a restoration of the primitive austerity of the older Orders. Gregorio Cortese recalled to its ideal the Italian Benedictine Congregation, reorganised in 1504, and impressed upon it its duty of supporting the Church by its learning. The Camaldolese, an offshoot of the Benedictines founded by St Romuald in the eleventh century, were reformed by Paolo Giustiniani, a member of a noble Venetian family. A number of these monks under his direction led an ascetic life at Massaccio, between Ancona and Camerino. After his death in 1528 Monte Corone, became the centre of the new Congregation; and the Order spread rapidly throughout Southern Europe. The old monastic Orders, however, only set an example which, powerful for good though it was, went but a little way in restoring Catholicism among the people. It was reserved for the Franciscans and for new religious societies to bring about a revival of popular religion. In 1526 Matteo de' Bassi was authorised by Clement VII to found a reformed branch of Franciscans, pledged to revive the simple rule of their founder. They came to be known as Capuchins from their garb. Simple and superstitious, they appealed to the populace; and they became the spiritual guides and counsellors of the people. Religion was vulgarised in their hands, and their influence was not altogether for good. Some of them embraced Protestant ideas; and for a time the Order was viewed with some suspicion. But to the Capuchins more than perhaps to any other organisation does the Roman Church owe the preservation of the mass of the Italian people in her fold.

The older Orders of monks and friars were, however, unequal by themselves to achieving the regeneration of Catholicism. The secular clergy in many parts had fallen into a lower state of degradation than the regulars; and it was one of the chief concerns of the Oratory of Divine Love to