Conflicts and Continuity in the Eleventh-Century Religious Reform: The Traditions of San Miniato al Monte in Florence and the Origins of the Benedictine Vallombrosan Order

Francesco Salvestrini

doi:10.1017/s0022046920000676

Abstract

Studies of the ecclesiastical reform of the eleventh century have often highlighted conflict between reforming monks and simoniac clerics. This was especially true in the urban contexts of Milan and Florence, cities that played a leading role, at the time, in the history of Italian religious life. Through the presentation of an exemplary case study, this paper shows how around an important Florentine monastery, an episcopal foundation, the conflict between ‘conservatives’ and reformers did not obliterate the genesis and permanence of long-term devotional and cultural traditions. Although these traditions emerged in a context of conflict, they were able to overcome it and develop into a new and enduring form of religiosity that lasted from the Romanesque period to the Early Renaissance.

Highlights

Studies of the ecclesiastical reform of the eleventh century have often highlighted conflict between reforming monks and simoniac clerics. This was especially true in the urban contexts of Milan and Florence, cities that played a leading role, at the time, in the history of Italian religious life
Through the presentation of an exemplary case study, this paper shows how around an important Florentine monastery, an episcopal foundation, the conflict between ‘conservatives’ and reformers did not obliterate the genesis and permanence of long-term devotional and cultural traditions
These traditions emerged in a context of conflict, they were able to overcome it and develop into a new and enduring form of religiosity that lasted from the Romanesque period to the Early Renaissance

Summary

According to his biographers he entered the monastery of San

Miniato as a novice when very young, and there he discovered that his Andrea da Strumi, Arialdo: passione del santo martire milanese (BHL ), ed. After the young monk and some of his companions had left the monastery and the city, which was stunned by their accusations against the abbot and the bishop, the religious rebels resumed action with their strongest and most unwavering denunciation of simony among priests This was not directed against the San Miniato monastic community, which no longer featured in the hagiographers’ narratives, but against the new and corrupt Florentine bishop Peter Mezzabarba John explicitly rejected the anchoritic life when – according to Andrew of Strumi’s very ‘Benedictine’ version of his story – he left his first refuge, the Camaldoli hermitage He created a coenobitic community in Vallombrosa (‘eius fervor nonnisi in cenobitali vita erat’), and was elected its abbot in full compliance with Benedictine tradition (that is, the same tradition as at San Miniato). It was only when faced with the impossibility of achieving that goal that John and his followers decided to leave their monastery, breaking their vow of stability

This confirms that the monastery of San

According to the informative letter sent to Pope