Lorenzo Valla's Oratio on the Pseudo-Donation of Constantine: Dissent and Innovation in Early Renaissance Humanism

Journal of the History of Ideas

Volumn 57, Issue 1, 1996, Pages 9-26

  Camporeale, Salvatore I ^a  

^a HARVARD UNIVERSITY   (United States)

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[No Author keywords available]

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EID: 1842586820     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3653880     Document Type: Article

References (107)

1. "Cur de Constantini donatione composui? ... Hoc tantum consideres velim, non odio pape adductum, sed veritatis, sed religionis, sed cuiusdam etiam fame gratia motum, ut quod nemo sciret, id ego scisse solus viderer." Laurentii Valle Epistole, ed. Ottavio Besomi and Mariangela Regoliosi (Padua, 1984), 21, 246-49 (cited as Epistole, with letter and page numbers).
2. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
3. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
4. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
5. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
6. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
7. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
8. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
9. The present paper, a reworking of the Third Annual Stevens Reckford Memorial Lecture on European Studies, University of North Carolina at Chapel Hill, 1992, is intended as a self-contained overview of my monograph "Lorenzo Valla e il De falso credita donatione. Retorica, libertà ed ecclesiologia nel '400," Memorie domenicane, n.s. 19 (1988), 191-293, hereafter cited as "L.Valla e il De falso credita donatione." Since first drafting my study two important works have been published on this subject: Giovanni Antonazzi, Lorenzo Valla e la polemica sulla Donazione di Costantino, con testi inediti dei secoli XV-XVII (Rome, 1985); and François Heim, La Théologie de la Victoire. De Constantin à Théodose (Paris, 1992). Fundamental to my study of Valla's Oratio has been the first critical edition, with masterly apparatus and annotations: Lorenzo Valla, De falso credita et ementita Constantini donatione, ed. Wolfram Setz, Monumenta Germaniae Historica, Quellen zur Geistesgeschichte des Mittelalters, X (Weimar, 1976), cited as "Setz" with page and line numbers. Note, too, the editor's valuable study, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung (De falso credita et ementita Constantini donatione). Zur Interpretation und Wirkungsgeschichte (Tübingen, 1975). Translated passages of the Constitutum and the Oratio are from the edition [not always in accordance with the critical edition just quoted] with facing English translation by Christopher B. Coleman, The Treatise of Lorenzo Valla on the Donation of Cons tontine (1922; rpt. Toronto, 1993), cited hereafter as "Coleman." On the conflict between the Papacy and the Aragonese and the ensuing Oratio, see Mario Fois, II pensiero cristiano di Lorenzo Valla nel quadro storico-culturale del suo ambiente (Rome, 1969).
10. Published in Coleman, 16/17, here slightly revised.
11. Antonazzi, 45.
12. See Setz, 95.1-101.16, with his annotations; Coleman, 74/75-82/83; and Camporeale, "L.Valla e il De falso credita donatione" 226-57.
13. Salvatore I. Camporeale, Lorenzo Valla. Umanesimo e teologia (Florence, 1972), 31208; idem, "Lorenzo Valla, Repastinatio, liber primus: retorica e linguaggio," in Ottavio Besomi and Mariangela Regoliosi, eds., Lorenzo Valla e l'umanesimo italiano (Padova, 1986), 217-39; Lucia Cesarini Martinelli, "Le postille di Lorenzo Valla all' Institutio oratoria di Quintiliano," ibid., 21-50; Hanna-B. Gerl, Rhetorik als Philosophie: Lorenzo Valla (Munich, 1974), 191-231.
14. Salvatore I. Camporeale, Lorenzo Valla. Umanesimo e teologia (Florence, 1972), 31208; idem, "Lorenzo Valla, Repastinatio, liber primus: retorica e linguaggio," in Ottavio Besomi and Mariangela Regoliosi, eds., Lorenzo Valla e l'umanesimo italiano (Padova, 1986), 217-39; Lucia Cesarini Martinelli, "Le postille di Lorenzo Valla all' Institutio oratoria di Quintiliano," ibid., 21-50; Hanna-B. Gerl, Rhetorik als Philosophie: Lorenzo Valla (Munich, 1974), 191-231.
15. Salvatore I. Camporeale, Lorenzo Valla. Umanesimo e teologia (Florence, 1972), 31208; idem, "Lorenzo Valla, Repastinatio, liber primus: retorica e linguaggio," in Ottavio Besomi and Mariangela Regoliosi, eds., Lorenzo Valla e l'umanesimo italiano (Padova, 1986), 217-39; Lucia Cesarini Martinelli, "Le postille di Lorenzo Valla all' Institutio oratoria di Quintiliano," ibid., 21-50; Hanna-B. Gerl, Rhetorik als Philosophie: Lorenzo Valla (Munich, 1974), 191-231.
16. Salvatore I. Camporeale, Lorenzo Valla. Umanesimo e teologia (Florence, 1972), 31208; idem, "Lorenzo Valla, Repastinatio, liber primus: retorica e linguaggio," in Ottavio Besomi and Mariangela Regoliosi, eds., Lorenzo Valla e l'umanesimo italiano (Padova, 1986), 217-39; Lucia Cesarini Martinelli, "Le postille di Lorenzo Valla all' Institutio oratoria di Quintiliano," ibid., 21-50; Hanna-B. Gerl, Rhetorik als Philosophie: Lorenzo Valla (Munich, 1974), 191-231.
17. Setz, 62.8-11, 147.15-148.16; Coleman, 28/29, 146/47.
18. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
19. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
20. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
21. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
22. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
23. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
24. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
25. "Forti animo, magna fiducia, bona spe defendenda est causa veritatis, causa iustitie, causa Dei. Neque enim is verus est habendus orator, qui bene scit dicere, nisi et dicere audeat" (Setz, 57.17-20), but see what precedes and follows this passage (56.15-59.2; Coleman, 22/23-24-25). Cf. Quintilian, Institutio oratoria, II 14.5ff., XII 2.31ff. On Valla's "imitatio Pauli," "omnium theologorum longe princeps ac theologandi magister," see Camporeale, "L.Valla e il De falso credita donatione" 200-207; and, "Lorenzo Valla tra Medioevo e Rinascimento. 'Encomion s.Thomae'-1457," Memorie domenicane, n.s. 7 (1976), 11-194 (47 and passim). The greatest insight to the passage just quoted and its immediate context is offered by Valla himself, in his first defense of the Oratio, in the letters addressed to Cardinal Trevisan (19 November 1443) and Cardinal Landriani (21 January 1444), Epistole, 22,246-49 and 25, 254-57. As a precondition for lifting the papal ban (issued by Eugenius IV in the early 1430s) that exiled him from Rome, Valla had been requested to retract the Oratio. The request could not have been politically motivated, the conflict between Eugenius IV and Alfonso of Aragon having been brought to an end with the Peace of Terracina (14 June 1443). The request, proffered by the two outstanding members of the Roman Curia, had to have been made on purely doctrinal grounds, that is, it was motivated by Valla's unorthodox "dissent" as stated in the Oratio. Valla's two letters are an uncompromising refusal of the papal demand. The humanist had written the Oratio, "contentus animi conscientia inventionibusque felix ac generosa quod sentiam dicendi libertate me pascens," according to the answer to Landriani. To Trevisan he writes even more explicitly: "Opus meum conditum editumque est, quod emendate aut supprimere nee possem si deberem, nee deberem si possem. Ipsa rei veritas se tuebitur aut ipsa falsitas se coarguet," This follows the passage that has been quoted at the beginning of this article. Especially telling is the sentence, "ut quod nemo sciret, id ego scisse solus viderer," by which presumably Valla is asserting that his (ecclesiological) insight and (historical) reading of the Constitutum have no precedents. The request on the part of the Roman Curia should be considered the first official pronouncement on the unorthodoxy of the Oratio, and the prelude to the inquisitorial trial soon to follow in Naples (April 1444). For a reevaluation of the two letters, see Camporeale, "L. Valla e il De falso credita donatione" 285-93. On the Oratio, and the trial: Fois, 296-350, 359-82; Gianni Zippel, "L'Autodifesa di Lorenzo Valla per il processo dell'Inquisizione napoletana (1444)," ITalia medievale e umanistica, 13 (1970), 59-94; and Riccardo Fubini, "Lorenzo Valla tra il Concilio di Basilea e quello di Firenze, e il processo dell'Inquisizione," in Conciliarismo, Stati nazionali, Inizi dell'Umanesimo (Spoleto, 1990), 287-318.
26. "Ut ostendam, donatio illa, unde natum esse suum ius summi pontifices volunt, Silvestro pariter et Constantino fuit incognita" (Setz, 60.20-61.2; Coleman, 26/27).
27. "Oratio Silvestri ad Constantinum" (Setz, 76.12-85.18; Coleman, 48/49-60/61).
28. The verb "dissentio" significantly occurs in the very opening sentence of the Oratio, in a dependent clause stressing the syntactical place and semantic import of the word (Setz, 55.5-6; Coleman, 20/21 [different punctuation]). See also Setz's annotations ad loc.
29. Camporeale, "L.Valla e il De falso credita donatione" 264-83.
30. See Setz, 162.1-163.20; Coleman, 162/163-164/165.
31. Setz, 163.20-164.8, with his annotations in loc.; Coleman, 164/165; Camporeale, "L.Valla e il De falso credita donatione" 271-75.
32. Augustine, The City of God, ed. and tr. Marcus Dods (New York, 1950), 125, cited hereafter as "Dods" with page numbers.
33. Dods, 111.
34. Dods, 142-43.
35. Dods, 178-81.
36. "Nullum crimen tam grave esse potuit, ut eternam mererentur populi servitutem ... culpa principis magni ve alicuius in re publica civis" (Setz, 164.4-6; Coleman, 164/165).
37. See Setz, 162.1-164.12; Coleman, 162/163-164/165.
38. "Precipere aliis eosque exhortari possumus, imperare illis ac vim afferre non possumus, nisi relicta humanitate velimus ferociores beluas imitari ..." (Setz, 164.10-14; Coleman, 164/165; Camporeale, "L.Valla e il Defaiso credita donatione" 274-77).
39. Setz, 55.4-6; Coleman, 20/21.
40. Epistole, no. 17,215.8ff.
41. "religio Christiana futura" (Setz, 174.1; Coleman, 178/9).
42. Setz, 175.18-176.4; Coleman, 182/183.
43. Setz, 173.1; Coleman, 178.
44. Setz, 176.8-16; Coleman, 182/183.
45. Setz, 55-62; Coleman, 21/22-26/27.
46. Setz, 172-76; Coleman, 176/177-182/183.
47. Setz, 61.3, 135.11ff.; Coleman, 26/27, 132/133-134/135.
48. Setz, 61.3-62.3; Coleman, 26/27-28/29.
49. Compare Umberto Eco, I limiti dell' interpretazione (Milan, 1990), 162-92; and Ennio Floris, Sous le Christ, Jésus (Paris, 1987), 41-219. But see Raymond J. Loenertz, "En marge du Constitutum Constantini. Contribution à l'histoire du texte," Revue des sciences philosophiques et théologiques, 59 (1975), 289-theéologiques94, where the author underlines the variants between the Latin "diplomatic text" (as the author calls the text Valla was analysing and finding self-contradictory) and more ancient Latin and Greek versions of the same "Constitution of Constantine." See also Pietro De Leo, Ricerche sui falsi medievali, I, II "Constitutum Constantini. "Note e documenti per una nuova lettura (Reggio Calabria, 1974).
50. Compare Umberto Eco, I limiti dell' interpretazione (Milan, 1990), 162-92; and Ennio Floris, Sous le Christ, Jésus (Paris, 1987), 41-219. But see Raymond J. Loenertz, "En marge du Constitutum Constantini. Contribution à l'histoire du texte," Revue des sciences philosophiques et théologiques, 59 (1975), 289-théologiques94, where the author underlines the variants between the Latin "diplomatic text" (as the author calls the text Valla was analysing and finding self-contradictory) and more ancient Latin and Greek versions of the same "Constitution of Constantine." See also Pietro De Leo, Ricerche sui falsi medievali, I, II "Constitutum Constantini. "Note e documenti per una nuova lettura (Reggio Calabria, 1974).
51. Compare Umberto Eco, I limiti dell' interpretazione (Milan, 1990), 162-92; and Ennio Floris, Sous le Christ, Jésus (Paris, 1987), 41-219. But see Raymond J. Loenertz, "En marge du Constitutum Constantini. Contribution à l'histoire du texte," Revue des sciences philosophiques et théologiques, 59 (1975), 289-théologiques94, where the author underlines the variants between the Latin "diplomatic text" (as the author calls the text Valla was analysing and finding self-contradictory) and more ancient Latin and Greek versions of the same "Constitution of Constantine." See also Pietro De Leo, Ricerche sui falsi medievali, I, II "Constitutum Constantini. "Note e documenti per una nuova lettura (Reggio Calabria, 1974).
52. Compare Umberto Eco, I limiti dell' interpretazione (Milan, 1990), 162-92; and Ennio Floris, Sous le Christ, Jésus (Paris, 1987), 41-219. But see Raymond J. Loenertz, "En marge du Constitutum Constantini. Contribution à l'histoire du texte," Revue des sciences philosophiques et théologiques, 59 (1975), 289-théologiques94, where the author underlines the variants between the Latin "diplomatic text" (as the author calls the text Valla was analysing and finding self-contradictory) and more ancient Latin and Greek versions of the same "Constitution of Constantine." See also Pietro De Leo, Ricerche sui falsi medievali, I, II "Constitutum Constantini. "Note e documenti per una nuova lettura (Reggio Calabria, 1974).
53. See Setz, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung, 80-82; and Riccardo Fubini, "Contestazioni quattrocentesche della Donazione di Costantino: Niccolò Cusano, Lorenzo Valla," in Costantino il Grande, dall' antichità all' umanesimo, ed. Giorgio Bonamente and Franca Fusco (Macerata, 1992), I: 384-431.
54. See Setz, Lorenzo Vallas Schrift gegen die Konstantinische Schenkung, 80-82; and Riccardo Fubini, "Contestazioni quattrocentesche della Donazione di Costantino: Niccolò Cusano, Lorenzo Valla," in Costantino il Grande, dall' antichità all' umanesimo, ed. Giorgio Bonamente and Franca Fusco (Macerata, 1992), I: 384-431.
55. Decretum Gratiani, pars I, distinctio xcvi, capitulum xiv. The text is published in Coleman, 9/10-18/19.
56. Setz, IV, 95-155; Coleman 74/75-154/155.
57. See, for example, my "Renaissance Humanism and the Origins of Humanist Theology," in John W. O'Malley, Thomas M. Izbicki, and Gerald Christianson (eds.), Humanity and Divinity in Renaissance and Reformation. Essays in Honor of Charles Trinkaus (Leiden, 1993), 101-24. But on the specificity of Valla's "philological" criticism, see the seminal statement of Donald R. Kelley, in his Foundations of Modern Historical Scholarship: Language, Law, and the French Renaissance (New York, 1970), 19-46, and especially 43-46, where Valla's methodology is characterized as a "historical revolution."
58. See, for example, my "Renaissance Humanism and the Origins of Humanist Theology," in John W. O'Malley, Thomas M. Izbicki, and Gerald Christianson (eds.), Humanity and Divinity in Renaissance and Reformation. Essays in Honor of Charles Trinkaus (Leiden, 1993), 101-24. But on the specificity of Valla's "philological" criticism, see the seminal statement of Donald R. Kelley, in his Foundations of Modern Historical Scholarship: Language, Law, and the French Renaissance (New York, 1970), 19-46, and especially 43-46, where Valla's methodology is characterized as a "historical revolution."
59. On the legitimacy of the "religio catholica" replacing the outlawed "superstitio gentilium," in accordance with the Codex Theodosianus, see Lidia Storoni Mazzolani, Sant' Agostino e i pagani (with a selection of related texts from the Codex) (Palermo, 1987), 112ff. -the Gentiles are referred to as "qui profano pagani ritus errore seu crimine polluntur" (Codex Theodosianus XVI. 10, 21-7 December A.D. 416). But see especially Ramsay MacMullen, La diffusione del cristianesimo nell'Impero Romano, 100-400 (Ital. trans. by S. Addamiano of the original Christianizing the Roman Empire [A.D. 100-400] [New Haven, 1984]) (Bari, 1989), 115 and passim.
60. On the legitimacy of the "religio catholica" replacing the outlawed "superstitio gentilium," in accordance with the Codex Theodosianus, see Lidia Storoni Mazzolani, Sant' Agostino e i pagani (with a selection of related texts from the Codex) (Palermo, 1987), 112ff. -the Gentiles are referred to as "qui profano pagani ritus errore seu crimine polluntur" (Codex Theodosianus XVI. 10, 21-7 December A.D. 416). But see especially Ramsay MacMullen, La diffusione del cristianesimo nell'Impero Romano, 100-400 (Ital. trans. by S. Addamiano of the original Christianizing the Roman Empire [A.D. 100-400] [New Haven, 1984]) (Bari, 1989), 115 and passim.
61. On the legitimacy of the "religio catholica" replacing the outlawed "superstitio gentilium," in accordance with the Codex Theodosianus, see Lidia Storoni Mazzolani, Sant' Agostino e i pagani (with a selection of related texts from the Codex) (Palermo, 1987), 112ff. -the Gentiles are referred to as "qui profano pagani ritus errore seu crimine polluntur" (Codex Theodosianus XVI. 10, 21-7 December A.D. 416). But see especially Ramsay MacMullen, La diffusione del cristianesimo nell'Impero Romano, 100-400 (Ital. trans. by S. Addamiano of the original Christianizing the Roman Empire [A.D. 100-400] [New Haven, 1984]) (Bari, 1989), 115 and passim.
62. Setz, 62.12-75.14, 165.23-167.3; and Coleman, 28/29/-46/47, 166/167-168/169.
63. Setz, 74.14-75.1 and his annotations, 104.12-105.2, 166.19; Coleman, 46/47, 86/8788/89,168/169.
64. Setz, 155.4-167.3; Coleman, 154/155-168/169.
65. Dods, 109-81.
66. Dods, 158-63.
67. Dods, 123.
68. Dods, 178-79.
69. Dods, 179-81. See Peter Brown, Augustine of Hippo: A Biography (Berkeley, 1969), 287-328; Giulio Giannelli and Santo Mazzarino, Trattato di storia romana, II, L'Impero Romano (Rome, 1962), esp. "II basso impero e la 'prospettiva carismatica': Dal Milvio al Frigido (312-394)," 421-90; Arnaldo Momigliano (ed.), Il conflitto tra paganesimo e cristianesimo nel secolo IV (trans. by A. Davies Morpurgo of the original The Conflict between Paganism and Christianity, Oxford, 1963; Turin, 1968); and now, on Ambrose and Theodosius's victory of 394, see Heim, 151-67 and passim.
70. Dods, 179-81. See Peter Brown, Augustine of Hippo: A Biography (Berkeley, 1969), 287-328; Giulio Giannelli and Santo Mazzarino, Trattato di storia romana, II, L'Impero Romano (Rome, 1962), esp. "II basso impero e la 'prospettiva carismatica': Dal Milvio al Frigido (312-394)," 421-90; Arnaldo Momigliano (ed.), Il conflitto tra paganesimo e cristianesimo nel secolo IV (trans. by A. Davies Morpurgo of the original The Conflict between Paganism and Christianity, Oxford, 1963; Turin, 1968); and now, on Ambrose and Theodosius's victory of 394, see Heim, 151-67 and passim.
71. Dods, 179-81. See Peter Brown, Augustine of Hippo: A Biography (Berkeley, 1969), 287-328; Giulio Giannelli and Santo Mazzarino, Trattato di storia romana, II, L'Impero Romano (Rome, 1962), esp. "II basso impero e la 'prospettiva carismatica': Dal Milvio al Frigido (312-394)," 421-90; Arnaldo Momigliano (ed.), Il conflitto tra paganesimo e cristianesimo nel secolo IV (trans. by A. Davies Morpurgo of the original The Conflict between Paganism and Christianity, Oxford, 1963; Turin, 1968); and now, on Ambrose and Theodosius's victory of 394, see Heim, 151-67 and passim.
72. Dods, 179-81. See Peter Brown, Augustine of Hippo: A Biography (Berkeley, 1969), 287-328; Giulio Giannelli and Santo Mazzarino, Trattato di storia romana, II, L'Impero Romano (Rome, 1962), esp. "II basso impero e la 'prospettiva carismatica': Dal Milvio al Frigido (312-394)," 421-90; Arnaldo Momigliano (ed.), Il conflitto tra paganesimo e cristianesimo nel secolo IV (trans. by A. Davies Morpurgo of the original The Conflict between Paganism and Christianity, Oxford, 1963; Turin, 1968); and now, on Ambrose and Theodosius's victory of 394, see Heim, 151-67 and passim.
73. Dods, 179-81. See Peter Brown, Augustine of Hippo: A Biography (Berkeley, 1969), 287-328; Giulio Giannelli and Santo Mazzarino, Trattato di storia romana, II, L'Impero Romano (Rome, 1962), esp. "II basso impero e la 'prospettiva carismatica': Dal Milvio al Frigido (312-394)," 421-90; Arnaldo Momigliano (ed.), Il conflitto tra paganesimo e cristianesimo nel secolo IV (trans. by A. Davies Morpurgo of the original The Conflict between Paganism and Christianity, Oxford, 1963; Turin, 1968); and now, on Ambrose and Theodosius's victory of 394, see Heim, 151-67 and passim.
74. Giuseppe Martini, 'Traslazione dell'Impero e Donazione di Costantino nel pensiero e nella politica d'Innocenzo III," Nuova rivista storica, 65 (1981), 3-72; idem, "Regale Sacerdotium," ibid. 73-156, and "Per la storia dei pontificate di Niccolò IV e Bonifacio VIII," ibid. 157-90, and Gerhart B. Ladner, "The Concepts of 'Ecclesia' and 'Christianitas,' and their Relation to the Idea of 'Plenitudo Potestatis' from Gregory VII to Boniface VIII," in his Images and Ideas in the Middle Ages. Selected Studies in History and Art, I-II (Rome, 1983), 487-515.
75. Giuseppe Martini, 'Traslazione dell'Impero e Donazione di Costantino nel pensiero e nella politica d'Innocenzo III," Nuova rivista storica, 65 (1981), 3-72; idem, "Regale Sacerdotium," ibid. 73-156, and "Per la storia dei pontificate di Niccolò IV e Bonifacio VIII," ibid. 157-90, and Gerhart B. Ladner, "The Concepts of 'Ecclesia' and 'Christianitas,' and their Relation to the Idea of 'Plenitudo Potestatis' from Gregory VII to Boniface VIII," in his Images and Ideas in the Middle Ages. Selected Studies in History and Art, I-II (Rome, 1983), 487-515.
76. Giuseppe Martini, 'Traslazione dell'Impero e Donazione di Costantino nel pensiero e nella politica d'Innocenzo III," Nuova rivista storica, 65 (1981), 3-72; idem, "Regale Sacerdotium," ibid. 73-156, and "Per la storia dei pontificate di Niccolò IV e Bonifacio VIII," ibid. 157-90, and Gerhart B. Ladner, "The Concepts of 'Ecclesia' and 'Christianitas,' and their Relation to the Idea of 'Plenitudo Potestatis' from Gregory VII to Boniface VIII," in his Images and Ideas in the Middle Ages. Selected Studies in History and Art, I-II (Rome, 1983), 487-515.
77. Giuseppe Martini, 'Traslazione dell'Impero e Donazione di Costantino nel pensiero e nella politica d'Innocenzo III," Nuova rivista storica, 65 (1981), 3-72; idem, "Regale Sacerdotium," ibid. 73-156, and "Per la storia dei pontificate di Niccolò IV e Bonifacio VIII," ibid. 157-90, and Gerhart B. Ladner, "The Concepts of 'Ecclesia' and 'Christianitas,' and their Relation to the Idea of 'Plenitudo Potestatis' from Gregory VII to Boniface VIII," in his Images and Ideas in the Middle Ages. Selected Studies in History and Art, I-II (Rome, 1983), 487-515.
78. Setz, I, 62-85; Coleman, 28/29-60/61.
79. Compare Thucydides, Historiae, 1.22, 66-88; Jacqueline de Romilly, Histoire et raison chez Thucydide (Paris, 1956), 180-239.
80. Compare Thucydides, Historiae, 1.22, 66-88; Jacqueline de Romilly, Histoire et raison chez Thucydide (Paris, 1956), 180-239.
81. Setz, 163.10-20; Coleman, 164/165.
82. Setz, 164.9-67.3 and his annotations; Coleman, 164/165-168/169.
83. "nullum Constantino in populi Romani imperio ius esse" (Setz, 74.14; Coleman, 44/45).
84. Setz, 75.7ff, 134.25-135.3, 161.6-12, 167.20-368.14; Coleman, 46/47, 132/133, 162/163, 170/171.
85. "pactum ... quasi quandam collusionem" (Setz, 157.6-7; Coleman, 156/157). See Setz's annotations and cf. Dig. 50,12,3 and Cod. 2,3,6.
86. Setz, 155.4-167-3, 167.20-168.14; Coleman, 154/155-168/169, 170/171.
87. Setz, 78.12ff., 83.16; Coleman, 50/51, 56/57.
88. Setz, 76.12-85.4; Coleman, 48/49-60/61.
89. "Imperium Romane ecclesie" (Setz, 105.4f.; Coleman, 88/89).
90. "papale imperium" (Setz, 169.18ff., 171.4ff.; Coleman, 172/173, 174/175).
91. Setz, 128.19-132.9; Coleman, 122/123-128/129.
92. Setz, 66.15ff., 162.14-163.2; Coleman, 34/35, 162/163.
93. "Tempore gratie Christianus a vicario Christi, redemptoris nostre servitutis, premetur servitio eterno? quid dicam, revocabitur ad servitutem [cf. Galatians 2:4 and passim], postquam liber factus est diuque potitus libertate?" (Setz, 162.10-14; Coleman, 162/163; the translation is Coleman's, but it has to be noticed that the rendering of "tempus gratiae" as "the dispensation of grace" is not in complete accordance with Valla's more Pauline temporal perspective on the history of salvation). See Camporeale, "Lorenzo Valla e il De falso credita donatione" 269-72; and "Lorenzo Valla: etica umanistica e prassi cristiana. Il De professione religiosorum del 1441," Memorie domenicane, n.s. 22 (1991), 345-80: 363 (on Valla's references to Paul's Galatians).
94. "Tempore gratie Christianus a vicario Christi, redemptoris nostre servitutis, premetur servitio eterno? quid dicam, revocabitur ad servitutem [cf. Galatians 2:4 and passim], postquam liber factus est diuque potitus libertate?" (Setz, 162.10-14; Coleman, 162/163; the translation is Coleman's, but it has to be noticed that the rendering of "tempus gratiae" as "the dispensation of grace" is not in complete accordance with Valla's more Pauline temporal perspective on the history of salvation). See Camporeale, "Lorenzo Valla e il De falso credita donatione" 269-72; and "Lorenzo Valla: etica umanistica e prassi cristiana. Il De professione religiosorum del 1441," Memorie domenicane, n.s. 22 (1991), 345-80: 363 (on Valla's references to Paul's Galatians).
95. "Tempore gratie Christianus a vicario Christi, redemptoris nostre servitutis, premetur servitio eterno? quid dicam, revocabitur ad servitutem [cf. Galatians 2:4 and passim], postquam liber factus est diuque potitus libertate?" (Setz, 162.10-14; Coleman, 162/163; the translation is Coleman's, but it has to be noticed that the rendering of "tempus gratiae" as "the dispensation of grace" is not in complete accordance with Valla's more Pauline temporal perspective on the history of salvation). See Camporeale, "Lorenzo Valla e il De falso credita donatione" 269-72; and "Lorenzo Valla: etica umanistica e prassi cristiana. Il De professione religiosorum del 1441," Memorie domenicane, n.s. 22 (1991), 345-80: 363 (on Valla's references to Paul's Galatians).
96. Setz, 104.19-105.13; Coleman, 88/89.
97. Setz, 172.14-175.17; Coleman, 176/177-182/183.
98. J. W. Stieber, Pope Eugenius IV, the Council of Basel, and the Secular and Ecclesiastical Authorities in the Empire. The Conflict over Supreme Authority and Power in the Church (Leiden, 1978); Paolo Prodi, Il sovrano pontefice. Un corpo e due anime: la monarchia papale nella prima età moderna (Bologna, 1982).
99. J. W. Stieber, Pope Eugenius IV, the Council of Basel, and the Secular and Ecclesiastical Authorities in the Empire. The Conflict over Supreme Authority and Power in the Church (Leiden, 1978); Paolo Prodi, Il sovrano pontefice. Un corpo e due anime: la monarchia papale nella prima età moderna (Bologna, 1982).
100. "Itaque videas, ut quisque pessimus est summorum pontificum, ita maxime defendende huic donationi incumbere, qualis Bonifacius octavus ... " (Setz, 160.7-161.5; Coleman, 160/161-162/163).
101. Camporeale, "L.Valla e il De falso credita donatione" 264-85.
102. Epistole, 23, 252 ("Orationem meam de donations Constantin], qua nihil magis Oratorium scripsi, sane longam ..."); and 12, 192 ("... rem canonici iuris et theologiae, sed contra omnes canonistas atque omnes theologos").
103. Setz, 106.12-14 and his annotations, 108.11 ("a Christo primatum acceperit Romana sedes"); Coleman, 92/93-94/95.
104. Camporeale, "L.Valla e il Defaiso credita donatione" 283-85; and "Umanesimo, Riforma e origini della Controriforma. Alla ricerca di interrelazioni e differenze," Memorie domenicane, n.s. 20 (1989), 301-7; John M. Headley, "The Reformation as Crisis in the Understanding of Tradition," Archiv für Reformationsgeschichte, 78 (1987), 5-22. Ronald K. Delph, Italian Humanism in the Early Reformation: Agostino Steuco (1497-1548) (Ph.D. Diss., University of Michigan, 1987), especially chapter III: "Humanist Scholarship in Defense of Papal Supremacy," 218-326.
105. Camporeale, "L.Valla e il Defaiso credita donatione" 283-85; and "Umanesimo, Riforma e origini della Controriforma. Alla ricerca di interrelazioni e differenze," Memorie domenicane, n.s. 20 (1989), 301-7; John M. Headley, "The Reformation as Crisis in the Understanding of Tradition," Archiv für Reformationsgeschichte, 78 (1987), 5-22. Ronald K. Delph, Italian Humanism in the Early Reformation: Agostino Steuco (1497-1548) (Ph.D. Diss., University of Michigan, 1987), especially chapter III: "Humanist Scholarship in Defense of Papal Supremacy," 218-326.
106. Camporeale, "L.Valla e il Defaiso credita donatione" 283-85; and "Umanesimo, Riforma e origini della Controriforma. Alla ricerca di interrelazioni e differenze," Memorie domenicane, n.s. 20 (1989), 301-7; John M. Headley, "The Reformation as Crisis in the Understanding of Tradition," Archiv für Reformationsgeschichte, 78 (1987), 5-22. Ronald K. Delph, Italian Humanism in the Early Reformation: Agostino Steuco (1497-1548) (Ph.D. Diss., University of Michigan, 1987), especially chapter III: "Humanist Scholarship in Defense of Papal Supremacy," 218-326.
107. Camporeale, "L.Valla e il Defaiso credita donatione" 283-85; and "Umanesimo, Riforma e origini della Controriforma. Alla ricerca di interrelazioni e differenze," Memorie domenicane, n.s. 20 (1989), 301-7; John M. Headley, "The Reformation as Crisis in the Understanding of Tradition," Archiv für Reformationsgeschichte, 78 (1987), 5-22. Ronald K. Delph, Italian Humanism in the Early Reformation: Agostino Steuco (1497-1548) (Ph.D. Diss., University of Michigan, 1987), especially chapter III: "Humanist Scholarship in Defense of Papal Supremacy," 218-326.