On this Reformation Day I would like to spend a few minutes talking about a pope that is not of the traditional nationality for popes, is an outsider to the Holy See and upon taking office sets his sights on reforming the church starting at the top with the Curia and the administration in Rome and thereby raising resistance and concern from the traditional insiders. Current history? Hardly.
Some of the Reformation era popes are fairly well known. Leo X is remembered as the pope that authorized selling indulgences to finance St. Peter’s and then excommunicated Martin Luther when he complained about it (and some other stuff). Clement VII, who happened to be a cousin of Leo’s, is known for his disagreements with Henry VIII and getting Michelangelo to paint the Last Judgement on the ceiling of the Sistine Chapel. But until I started doing the research for this post I am not sure I was ever aware of Adrian VI whose short papacy lies between those two.
Adriaan Floriszoon Boeyens was a native of Utrecht, now in the Netherlands, and was the last pontefice barbaro, that being a non-Italian pope, until – wait for it – John Paul II. He is also one of only two modern popes to keep his given name upon becoming pope. While highly regarded for his loyalty, intellect and administrative abilities much of his higher church duties were in Spain, which is where he was in January 1522 when the other cardinals elected him. They had reached the conclusion that no one in the room in Rome would receive enough votes and upon considering others Adrian was overwhelmingly elected. When he arrived in Rome to be installed it was the first time he had ever been in Italy.
Adrian had no illusions about the state of the church and immediately set about trying to reform it. One biography describes his efforts and the response like this:
History presents no more pathetic figure than that of this noble pontiff, struggling single-handed against insurmountable difficulties. Through the reckless extravagances of his predecessor, the papal finances were in a sad tangle. Adrian’s efforts to retrench expenses only gained for him from his needy courtiers the epithet of miser.
Adrian VI. lost no time in adopting measures designed to put an end to the religious troubles agitating Europe. He rightly began with the Roman Curia, but made slow progress, because the evils which he sought to eradicate were deep seated and of long standing.
One of his immediate challenges was the Diet in Nuremberg where the German princes were gathering and the duty of trying to keep them loyal to Rome fell to the pope’s legate Francesco
Chieregati, Bishop of Teramo. Adrian prepared for him Instructions to be read to the Diet which one source says is a document “unique in the history of the Papacy” and “is of exceptional importance to an understanding of Adrian’s plans of reform, and his opinion of the state of things.” Here is the Instruction delivered to the Diet on 3 January 1523 quoted in an essay written for the 400th anniversary of the Reformation:
“You are also to say,” wrote Adrian to Chieregati, “that we frankly acknowledge that God permits this persecution of His Church on account of the sins of men, and especially of prelates and clergy: of a surety the Lord’s arm is not shortened that He cannot save us, but our sins separate us from Him, so that He does not hear. Holy Scripture declares aloud that the sins of the people are the outcome of the sins of the priesthood; therefore, as Chrysostom declares, when our Saviour wished to cleanse the city of Jerusalem of its sickness, He went first to the Temple to punish the sins of the priests before those of others, like a good physician who heals a disease at its roots. We know well that for many years things deserving of abhorrence have gathered round the Holy See; sacred things have been misused, ordinances transgressed, so that in everything there has been a change for the worse. Thus it is not surprising that the malady has crept down from the head to the members, from the Popes to the hierarchy.
“We all, prelates and clergy, have gone astray from the right way, and for long there is none that has done good; no, not one. To God, therefore, we must give all the glory and humble ourselves before Him; each one of us must consider how he has fallen and be more ready to judge himself than to be judged by God in the day of His wrath. Therefore, in our name, give promises that we shall use all diligence to reform before all things the Roman Curia, whence, perhaps, all these evils have had their origin; thus healing will begin at the source of the sickness. We deem this to be all the more our duty, as the whole world is longing for such reform. The papal dignity was not the object of our ambition, and we would rather have closed our days in the solitude of private life; willingly would we have put aside the tiara; the fear of God alone, the validity of our election. and the dread of schism, decided us to assume the position of Chief Shepherd. We desire to wield our power not as seeking dominion or means for enriching our kindred, but in order to restore to Christ’s bride, the Church, her former beauty, to give help to the oppressed, to uplift men of virtue and learning; above all, to do all that beseems a good shepherd and a successor of blessed Peter.
“Yet let no man wonder if we do not remove all abuses at one blow, for the malady is deeply rooted and takes many forms. We must advance, therefore, step to step, first applying the proper remedies to the most difficult and dangerous evils, so as not by a hurried reform to throw all things into greater confusion than before. Aristotle well says: ‘All sudden changes are dangerous to states.”’
Amazingly frank words about the state of the church coming from the very top. And apparently an admission resulting from the pressure generated by Martin Luther’s calls for change.
A few historical points should be noted about all this. First, the Instruction acknowledges the corruption in the system but the church stood by the doctrinal standards that were also at issue with Martin Luther. In fact, part of the message of the legate to the Diet was for them to stand by and enforce the decision of the Diet of Worms against Luther.
Second, the Instruction was an acknowledgement that Luther and other reformers were correct on certain points and it should come as no surprise that Adrian’s acknowledgement of the need for reform of the system was seized upon by them as validation of those claims that reform was needed.
Third, the work and stress of reforming the church took a heavy and rapid toll on Adrian and from his installation on 31 August 1522 he served barely a year until his death on 14 September 1523. The essay says of his successor, Clement VII, “Although he had given evidence of efficiency and was free from extravagance, yet he lacked decision.”
Yet the need for reform was acknowledged and while the path was not straight and the wheels turned slowly, Adrian’s naming the problems helped pave the way for Clement’s successor, Paul III, to convene the Council of Trent.
Finally, an editorial note: Lest you think that I was being selective in my sources to prove my argument and show the medieval church in a particularly bad light, I would point out that every quote, source and link in this post is from a document from the Roman church. In particular, I was excited to find that collection of essays titled The Reformation: A Series of Articles Published in The Tidings which collected in one volume 24 articles published by the Archdiocese of Los Angeles in their weekly The Tidings from November 1916 to May 1917 in their recognition of the 400th anniversary of The Reformation. I may not agree with their doctrinal interpretation of the Reformation, but I have found it a rich source of historical information from the Roman perspective. [And for my friends on Twitter and Facebook – this was the unnamed “rabbit hole” that excited me last weekend when I found it and discovered a rich source of information for my Reformation Day post.]
And so with that I wish all my Protestant and Reformed friends a very good Reformation Day. May you always be reforming according to the Word of God and the leading of the Holy Spirit.
