tion. These were accepted by the Protestant
theologians at Rechensburg and might possibly have been ratified in
Rome, had not the Congress been broken up by Contarini's total failure
to accommodate differences touching the Pope's supremacy and the
conciliar principle.[14] He made concessions to the Reformers, which
roused the fury of the Roman Curia. At the same time political intrigues
were set on foot in France and Germany to avert a reconciliation which
would have immeasurably strengthened the Emperor's position. The
moderate sections of both parties, Lutheran and Catholic, failed at
Rechensburg. Indeed, it was inevitable that they should fail; for the
breach between the Roman Church and the Reformation was not of a nature
to be healed over at this date. Principles were involved which could not
now be harmonized, and both parties in the dispute were on the point of
developing their own forces with fresh internal vigor.

[Footnote 14: It should be observed, however, that Luther rejected the
article on justification, and that Caraffa in Rome used his influence to
prevent its acceptance by Paul III.]

The Italians who desired reform of the Church were now thrown back upon
the attempt to secure this object within the bosom of Catholicism. At
the request of Paul III. they presented a memorial on ecclesiastical
abuses, which was signed by Contarini, Caraffa, Sadoleto, Pole, Fregoso,
Giberto, Cortese and Aleander. These Cardinals did not spare plain
speech upon the burning problem of Papal misgovernment.

Meanwhile, the new spirit began to manifest itself in the foundation of
orders and institutions tending to purification of Church discipline.
The most notable of these was the order of Theatines established by
Thiene and Caraffa. Its object was to improve the secular priesthood,
with a view to which end seminaries were opened for the education of
priests, who took monastic vows and devoted themselves to special
observance of their clerical duties, as preachers, administrators of the
sacraments, visitors of the poor and sick.

A Venetian, Girolamo Miani, at the same period founded a congregation,
called the Somascan, for the education of the destitute and orphaned,
and for the reception of the sick and infirm into hospitals. The
terrible state in which Lombardy had been left by war rendered this
institution highly valuable. Of a similar type was the order of the
Barnabites, who were first incorporated at Milan, charged w