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 COUNCIL OF BASEL 225

few supporters even in France. ./Eneas Silvio, the humanist, entered his service as secretary and lauded the spirit of Basel in the purest Latin, but abandoned the post three years later, entered the service of the German Imperial chancellery in 1442, and then as a convert to the idea of a strong Papacy laboured in behalf of Eugene IV. Together with Caspar Schlick, whom Sigismund had appointed Chancellor, and in co-operation with the travelling legates Nicholas of Cusa and Thomas ParentucelH (the next Pope), he used every means and every trick known to skillful diplomacy to bring about the end of German neutral- ity that was already favouring a breach with Eugene. He persuaded Frederic III, the weak representative of Habsburg power and German monarchy, to order the Council out of the imperial city of Basel, in- duced the princes to sign concordats (from these there developed later on the rights of princes over the churches in their territories), and by means of the Concordat of Vienna (1448), which was declared an Imperial law in Aschaffenburg (1449) > he linked the German Church once more to a Papacy which could impose obligations but was itself above having such obligations imposed upon it. Pope Eugene did not live to see the completion of his work, but as he died he had the joy of knowing that the German ambassadors had professed obedience to him.

The wraith of the Council of Basel moved to Lausanne and there came to an end in 1449, a ^ ter ^ e ^ kad abdicated. The parliament in which, according to ^Eneas Silvio's account, the same bishops who defended their rights against Rome took to quarrelling with cooks and stable boys, ceased to possess any claim to existence. But the great chance to carry out reform in all departments of the Church was also not utilized by the Popes and the princes.

There are two kinds of sap which rise in the tree of the Church. Or rather there are two of which we are always made aware anew. The one now rose out of the world of that antiquity which again struggled toward rebirth, toward renaissance, and the other flowed from the Gospel that proclaims the death and rebirth of man into Christlikeness. These two forces were separated and merged, were wrapped in struggle, were persuaded to undergo reconciliation in that world of opposites which came by its reputation of inner unity simply because it was given an all-inclusive name the Renaissance.

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