The Influence of the Jesuits on the Curriculum of the Diocesan Seminary of Fiesole, 1636-1646

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KATHLEEN M. COMERFORD* Both Protestant and Catholic Reformers considered educational changes to be integral for ensuring effectiveness and continuation of Reformations. In particular, religious leaders recognized that clergy's education must be improved; for Catholics, this would mean training both regular and secular priests. To address issues important to Catholic Reformation education fully, therefore, historians must pay attention to all clerics. However, many have assumed that there was clear distinction between education provided for potential priests by religious and that of diocesan seminaries. Based on understanding that latter institutions were created by order of Council of Trent for purpose of training secular clergy, many historians of education and of religious have argued that diocesan were run only by diocese and only for diocese, without assistance or interference from religious orders, for example, Society of Jesus. This argument is supported by, for example, early Jesuit prohibitions against involvement in diocesan education, Carlo Borromeo's expulsion of Society from his seminaries, and move by General Aquaviva to withdraw Society's support from seminaries.1 However, study of both primary and secondary materials reveals that such dichotomy between Tridentine diocesan and seminaries of religious orders is too fine distinction to make. Diocesan were not exclusively diocesan. In many places in Italy, there was some connection, whether direct or indirect, to religious orders: perhaps in limited way, for example, hiring Dominicans to teach cases of conscience; or perhaps in very broad sense, for example, an eventual takeover by Society of Jesus. As test case, diocesan of Fiesole, founded in 1636/7, will be studied here. In 1563, creation of in each diocese was legislated at Session 23, Chapter XVIII (de Ref.) of Council of Trent (Directions for establishing for clerics . . ). The boys admitted to diocesan were to study grammar, singing, ecclesiastical computation. . Sacred Scripture, ecclesiastical books, homilies of saints, manner of administering sacraments, . . . and rites and ceremonies. The local clergy, including bishops, should be instructors, or should choose competent substitutes.2 These directives were to be enforced by bishop, and were subject to his frequent visitation.3 The Council of Trent thus defined function of in specifically educational way, with an emphasis on disciplinary measures and pastoral duty of priests to be trained; in other words, educational program was meant to be explicitly tied to cura animarum but not necessarily theological in academic sense. Modern historians have modified definition somewhat, emphasizing training of clerics for exercise of their ecclesiastical duties, but also focusing on moral and practical (including disciplinary) training.4 Some highlight distinction between and previously existing educational establishments, both mendicant collegi and universities.5 Pietro Tocchini and Pietro Lazzarini noted that student in diocese of Lucca saw clear distinction between and precursors such as Collegio Capranica or contemporary institutions such as Jesuit colleges: novelty of former was the diocesan character of these [Tridentine] colleges and obligation of communal life for clergy with their superiors to whom their cultural and spiritual formation is tied.6 Antonio Rimoldi emphasized total and exclusive dependence of diocesan on local bishops.' Recently, John O'Malley defined Tridentine diocesan seminary as a free-standing and programmatically integral institution reserved exclusively for future diocesan clergy under direct jurisdiction of local bishop. …