Contested Canonizations: The Last Medieval Saints, 1482–1523 (review)

Contested Canonizations is an engaging, “unashamedly narrative” (p. 3) study that offers the first collective overview of how five prospective saints advanced to the altars between 1482 and 1523. In none of these cases was success assured. The group’s average time to canonization may have been a respectably cautious 210 years, but individual waits ranged from 12 to 417 years, and that vertiginous spread is, in a sense, Ronald C. Finucane’s subject. What telling difficulties did each man face? And why did these cases succeed rather than others?

An initial chapter describes the nature of “Saint-Making at the End of the Middle Ages.” Finucane skillfully reduces this complex subject to two topics of universal interest: evidence of changing attitudes toward miracle (is it science yet?), and the nature of the procedure (how corrupt was it?). Then he gently deflates these enthusiastic questions. None of his documents from the curial elite of c. 1500 reports arguments about miracles per se; rather, they evince a legalistic concern with the factual details of miraculous events (in some cases, it seems, with sheer obstructive intent). Thus, despite the usefulness of late-medieval miracle collections for understanding local perceptions, and of papal ceremonials and legal relationes for sussing out attitudes among the curial elite, the late Middle Ages did not achieve the sorts of revelatory discussion of miracle that would occur well after Trent. As for the second, procedural question, Finucane reviews the conservative format of the late-medieval canonization process, which essentially continued the twelve stages articulated in the thirteenth century by canonist Hostiensis. On that account, Finucane is justified in identifying his holy quintet as the last medieval saints, although they would normally be ascribed to the Renaissance or early modernity. Behind them lay the steadily diminishing rhythm of canonizations over the preceding two centuries; before them loomed the great saint drought of 1523–88.

Five core chapters follow, one per saint: theologian and Franciscan Master-General Bonaventure of Bagnoreggio (d. 1274, canonized 1482); lay ruler Duke Leopold of Austria (d. 1136, canonized 1485); the Minims’ founder, Francis of Paola (d. 1507, canonized 1519); Archbishop and Dominican theologian Antonino Pierozzi of Florence (d. 1459, canonized 1523); and Bishop Benno of Meissen (d. 1106, canonized 1523). Each chapter repeats a simple, satisfying structure—overview of the life, discussion of the process, reflection on success. Despite the desperate complexity of the material, Finucane tells the men’s stories extremely well.

Beset by “internal problems” particular to the renaissance Curia and by “external influences” associated with the tumultuous politics of early-modern Europe, these canonizations yield no simple recipe for success. Still, it is clear that a dogged supporter, political opportunism, and ready cash could tip the balance. Bonaventure would not have made it through the gauntlet of Franciscan factionalism, especially in the absence of miracles, without the support of Pope Sixtus IV. Leopold of Austria had plenty of posthumous miracles at his shrine in Klosterneuburg, but success required papal-imperial politicking and the labors of a tireless procurator on Klosterneuburg’s behalf. As for Francis of Paola, he enjoyed the speediest ascent to the altars, thanks to the deep purses of French royalty, notably Louise of Savoy. Antoninus of Florence had a similarly politicized elevation—his cause served the Medici to counter the lingering influence of Savonarolan radicalism in factionalized Florence. Finally, canonization of the obscure Benno of Meissen burnished the dynasty and declared the reforming interests of Duke George of Saxony while underlining Charles V’s opposition to Luther.

Finucane concludes that these individuals succeeded because each benefited a powerful interested party at a particular moment (p. 241). All scholars of canonization records know that asking “Cui bono?” will pretty reliably uncover the most vulgar trafficking in influence. God works in mysterious ways, respond the faithful; cynics experience a familiar tickle of amusement. Finucane, a consummate scholar, remained above that fray, content...