Everything about Pope Clement Xiv totally explained
Pope Clement XIV (
31 October 1705 –
22 September 1774), born
Giovanni Vincenzo Antonio Ganganelli, was
Pope from
1769 to
1774. At the time of his election, he was the only
Franciscan friar in the
College of Cardinals.
Biography
Ganganelli was born in
Santarcangelo di Romagna.
He received his education from the
Jesuits at
Rimini and the
Piarists of
Urbino, and in
1724, at the age of nineteen, entered the
Order of Friars Minor Conventual of St. Francis with the
Franciscan name of Lorenzo Francesco. In
1741 he was made
definitor generalis of the order (
Catholic Encyclopedia). Ganganelli became a friend of
Pope Benedict XIV (1740–58), and
Pope Clement XIII (1758–69) appointed him a cardinal in
1759, at the insistence of
Lorenzo Ricci, the General of the
Jesuits.
Ganganelli was elected Pope Clement XIV on
May 19 1769 and was installed on
June 4, 1769, after a
conclave that had been sitting since
15 February,
1769, heavily influenced by the political manoeuvres of the ambassadors of Catholic sovereigns who were opposed to the Jesuits. Some of the pressure was subtle: for an unprecedented impromptu visit to the conclave by Emperor
Joseph II (1765–90) and his brother the
Grand Duke of Tuscany, officially
incognito, the seals were broken, the Austrians inspected the proceedings with great interest and brought with them a festive banquet (
Pirie 1965 p 269
). During the previous pontificate the Jesuits had been expelled from
Portugal and from all the
Bourbon courts:
France,
Spain,
Naples, and
Parma; now the general
suppression of the order was urged by the faction called the "court cardinals", who were opposed by the diminished pro-Jesuit faction, the
Zelanti ("zealous"), who were generally opposed to the encroaching secularism of
the Enlightenment.
King Louis XV's (1715–74) minister, the
duc de Choiseul, had former experience of Rome as French ambassador, and was Europe's most skilled diplomat. "When one has a favour to ask of a Pope", he wrote, "and one is determined to obtain it, one must ask for two." Choiseul's suggestion, advanced to the other ambassadors, was that they should press, in addition to the Jesuit issue, territorial claims upon the
Patrimony of Peter: the cession of
Avignon and the
Comtat Venaissin to France; to Spain the duchies of
Benevento and
Pontecorvo; for Naples an extension of territory adjoining the
Papal States; and for
Austria an immediate and final settlement of the vexed question of Parma and
Piacenza that had occasioned a diplomatic rift with Pope Clement XIII.
Choiseul pressured the French court's representative at the conclave,
Cardinal de Bernis, for a written agreement from any Pope regarding the suppression of the Jesuits. The cardinal, however, refused. In a memorandum to Choiseul, dated
12 April 1769, he said, "To require from the future pope a promise made in writing or before witnesses, to destroy the Jesuits, would be a flagrant violation of the
Canon Law and therefore a blot on the honour of the crowns." France and Spain, which retained rights of veto, excluded 23 of the 47 cardinals as unacceptable; nine or ten more, on account of their age or for some other reason, were not
papabili; only four or five remained eligible. The arrival of
Cardinal Solis from Spain gave strength to the court party, and the official history of the
Jesuits gives the text of a carefully-worded paper signed by Cardinal Ganganelli, of which no original has been found (
Catholic Encyclopedia). In the final ballot, the only vote not cast for Cardinal Ganganelli was his own.
Clement XIV's policies were calculated from the outset to smooth the breaches with the Catholic Crowns that had developed during the previous pontificate. The dispute between the temporal and the spiritual Catholic authorities was perceived as a threat by Church authority, and Clement XIV worked towards the reconciliation of the European sovereigns. The arguing and fighting among the monarchs seemed poised to lead Europe towards heavy international competition – a situation which would have resembled the European situation in the late
nineteenth century.
By yielding the Papal claims to
Parma, Clement XIV obtained the restitution of Avignon and Benevento, and in general he succeeded in placing the relations of the spiritual and the temporal authorities on a friendlier footing. The Pope went on to engage in the suppression of the Jesuits, the decree to this effect being written in November
1772, and signed in July
1773.
This measure, to late nineteenth century Catholics, had covered Clement XIV's memory with infamy in his church, and was also quite controversial, with the Catholic Encyclopedia (?) supporting Clement XIV's suppression of the Jesuits as "abundantly justified".
His work was hardly accomplished, before Clement XIV, whose usual constitution was quite vigorous, fell into a languishing sickness, generally attributed to poison. No conclusive evidence of poisoning was ever produced. The claims that the Pope was poisoned were denied by those closest to him, and as the Annual Register for
1774 stated, he was over 70 and had been in ill health for some time.
Clement XIV expired on
September 22,
1774, execrated by the
Ultramontane party, but widely mourned by his subjects for his popular administration of the Papal States.
The
Catholic Encyclopedia (or the 1876
Encyclopædia Britannica) opines that:
» no Pope has better merited the title of a virtuous man, or has given a more perfect example of integrity, unselfishness, and aversion to nepotism. Notwithstanding his monastic education, he proved himself a statesman, a scholar, an amateur of physical science, and an accomplished man of the world. As
Pope Leo X (1513–21) indicates, the manner in which the Papacy might have been reconciled with the
Renaissance had the
Reformation never taken place, so Ganganelli exemplifies the type of Pope which the modern world might have learned to accept if the movement towards free thought could, as
Voltaire wished, have been confined to the aristocracy of intellect. In both cases the requisite condition was unattainable; neither in the 16th nor in the 18th century has it been practicable to set bounds to the spirit of inquiry otherwise than by fire and sword, and Ganganelli's successors have been driven into assuming a position analogous to that of Popes
Paul IV (1555–59) and
Pius V (1566–72) in the age of the Reformation. The estrangement between the secular and the spiritual authority which Ganganelli strove to avert is now irreparable, and his pontificate remains an exceptional episode in the general history of the Papacy, and a proof how little the logical sequence of events can be modified by the virtues and abilities of an individual.
Jacques Cretineau-Joly, however, wrote a critical history of the Pope's administration.
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