The Rudolf Steiner Archive

18. On Savonarola's Mission

[ 1 ] Perhaps Savonarola’s use of the word “mission” is not entirely appropriate for the subject of this reflection on this peculiar figure from the late 15th century. And there is perhaps even something else connected with Savonarola’s personality that leads us to say it would be far more important than defining Savonarola’s “mission.” This other aspect is that members of our anthroposophical worldview and global movement in particular should familiarize themselves with the essence of Savonarola, because much can be learned from his activities and his unique character. In a figure such as Savonarola, we can see, at the dawn of the modern era, to what point the development of Christianity had progressed by the end of the 15th and the beginning of the 16th centuries. And we can see precisely what kind of activity is ineffective. We can see what kind of activity must be integrated into human development.

[ 2 ] It might also be necessary to show how certain one-sided movements are particularly ill-suited to strengthening and spreading Christianity. Though briefly, and with just a few detailed strokes, let us consider Savonarola’s influence. Alongside the figure of Savonarola stands another: the figure of that other, entirely different Dominican monk—the monk who adorned the monastery from which Savonarola’s solemn sermons rang out with his marvelous, delicate paintings: Fra Angelico da Fiesole. He is there at the dawn of this new era, as if to show that Christianity at that time manifested itself in two forms. One could carry within oneself the entire marvelous vision of Christian figures and events, just as they live in the hearts of people. One could, in a simple way—without worrying about what was happening on the outside, without worrying about what the Church was doing or what the popes were doing—still paint what one experienced as Christianity within oneself. And that is proof of what Christianity could become in a soul at that time. That is one way, but the other way—and this is Savonarola’s way—is to live Christianity as it was in that era. If one was a person like Savonarola—with a certain confidence, a strong will, and a certain intellectual clarity—one could do what he did: to have, at a relatively young age, the faith that within such an order, where the true rules of the order were to be fulfilled, one could live a genuine Christian life. If one also possessed what Savonarola possessed—the deepest moral courage of conviction—then one would also turn one’s gaze outward to what was happening in the world. One could compare Christianity with what was taking place in Rome, with the truly worldly life of the pope and the cardinals, or as it found expression in Michelangelo’s magnificent creations! One could observe how Masses were celebrated in all Catholic churches with the strictest observance of ritual, how people felt they could not live without this worship. But one could also see that those who wore the cassock, stole, and chasuble indulged in a liberalism in their secular lives such that what is strived for today as liberalism is child’s play by comparison. One could see what is desired today by certain quarters—and what is being pursued as a trend—realized all the way up to the highest levels of the altar.

[ 3 ] And back then, it was possible to combine a fervent belief in the higher worlds with an absolutely democratic spirit: Sovereignty belongs to God and to no human ruler! — That was a sentiment close to Savonarola’s heart. One could admire the Medici for all they had done in Italy, for all they had brought to Italy, but one could also, as Savonarola did, regard the great Medici, Lorenzo di Medici, as a tyrant.

[ 4 ] One could be Lorenzo di Medici and still consider allowing such a quarrelsome Dominican to preach as he pleased. Lorenzo di Medici was a man of refined thinking. He was capable of understanding different perspectives; for one must look at things from both sides. He had brought Savonarola to Florence, and from the very beginning, Savonarola was reluctant to regard Lorenzo as his patron. And when Savonarola became prior of the monastery, he did not even deign to pay Lorenzo the customary courtesy call. When this was pointed out to him, along with the fact that Lorenzo had, after all, summoned him to Florence, he said: “Do you really believe it was Lorenzo de’ Medici who summoned Savonarola to Florence? No, it was God who called Savonarola to Florence, to this monastery!”

[ 5 ] However, as a man of high standing, Lorenzo made many donations to the monastery, and one might have thought that Savonarola could be tamed somewhat through these gifts to the monastery. But he gave away all these gifts and declared that the Dominicans were there to observe the vow of poverty and not to accumulate riches.

[ 6 ] Who, in fact, were Savonarola’s enemies? All those who had established the structure and dominion on the physical plane. Nothing could deter Savonarola. He moved straight ahead. He said: There is one Christianity. In its true form, it is unknown to people. The Church has distorted it. It must disappear, and new forms must take its place, in which it will be shown how the true Christian spirit can shape external reality. - He preached these truths over and over again. At first, he preached with great difficulty, as he could barely get the words out of his throat. But he became an orator whose following grew larger and larger, and whose oratorical talents continued to improve.

[ 7 ] The ruling powers were initially liberal; they did not want to take any action against him. An Augustinian monk was persuaded to deliver a speech intended to sweep Savonarola’s power aside. And one day, an Augustinian monk spoke on the topic: “It is not for us to know the day or the hour when the divine Creator will intervene in the world!” The Augustinian monk spoke these words with fiery passion, and one might say—knowing the currents that have swept through Christian life—that the entire creed of the Dominicans stood in opposition to that of the Augustinians. - And Savonarola prepared for battle and spoke on the same topic: “It is indeed fitting for us to know that things are not as they are. It behooves us to change them and then to know when the day and the hour will come!” The Florentine populace cheered him on, just as they had cheered the Augustinian monk. He was considered dangerous not only in Florence, but also in Rome and throughout Italy. After excruciating torture and on the basis of falsified evidence, he was condemned to death by burning.

[ 8 ] That was Savonarola, who lived at the same time as the other Dominican friar, who painted a picture of Christianity of which, however, very little actually existed in the physical world. And if we recall a remark made by a remarkable man, what does it have to do with Savonarola: Jacob Burckhardt, the famous Renaissance historian, believed that at that time, the development of life in Italy had progressed to such an extent that the country was on the verge of secularizing the Church—that is, of turning the Church into a secular organization—and so we see that Savonarola represented the eternal conscience of Christianity.

[ 9 ] Why was it that Savonarola, who championed Christianity with such fervor, ultimately had no impact? For he is a historical figure. This was the reason: that at this dawn of the New Age and at this twilight of the Church—when Savonarola embodied the conscience of Christianity—it was necessary to take a stand against the external institutions of Christianity. This proves that even a figure such as Savonarola could not restore Christianity. Those striving for spiritual science should learn from this that something else is necessary for this purpose—something objective, something that makes it possible to tap into the deep sources of esoteric Christianity. Such an instrument can only be anthroposophy. The figure of Savonarola is like a distant sign shining into the future, intended to teach anthroposophists not to rediscover Christianity through the means by which people believed it possible to do so back then, but through the means of anthroposophical spiritual science. As an anthroposophist, one can learn a great deal from this figure.