[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 with the performance of acts of mercy, education, preaching, and other forms of Christian ministration.  It may be finally added that the Camaldolese and Franciscan orders had been in part reformed by a spontaneous movement within their bodies.

If we compare the spirit indicated by these efforts in the first half of the sixteenth century with that of the earlier Renaissance, it will be evident that the Italians were ready for religious change.  They sink, however, into insignificance beside two Spanish institutions which about the same period added their weight and influence to the Catholic revival.  I mean, of course, the Inquisition and the Jesuit order.  Paul III. empowered Caraffa in 1542 to re-establish the Inquisition in Rome upon a new basis resembling that of the Spanish Holy Office.  The same Pope sanctioned and confirmed the Company of Jesus between the years 1540 and 1543.  The establishment of the Inquisition gave vast disciplinary powers to the Church at the moment when the Council of Trent fixed her dogmas and proclaimed the absolute authority of the Popes.  At the same time the Jesuits, devoted by their founder in blind obedience—­perinde ac cadaver—­to the service of the Papacy, penetrated Italy, Spain, France, Germany, and the transatlantic colonies.