In his On Religious Leisure, we have a rare treat from any era. Petrarch, a first rate Renaissance humanist (in the historical sense of that term), deeply reflecting on Sacred Scripture and matters of the faith with the aid of the best tools of the studia humanitatis penned a devotional classic. This work is a model for aspiring Christian Humanists. Within this devotional masterpiece, Petrarch, adopts the medieval literary form of devotional literature which shows his humanistic impulse of imitating different forms to match the content.
This beautiful work as a whole is divided into three major parts essentially addressing the "enemies of the soul". First, demons. Second, the world, and the third part is the flesh. For any who has seriously read the writings of Petrarch, whether they be of a so-called religious or secular nature, it is clear that Augustine is of great influence on his soul. This writing demonstrates this in the most profound way. For critics who see a humanistic impulses in Petrarch's mind in opposition to traditional Christianity, this work could easily correct that falsehood. In this book, Petrarch speaks of God in terms that are decidedly Biblical. It is clear that a rationalistic or naturalistic notion of God is completely absent from this work.
There are too many places to note within this writing that demonstrate Petrarch's humility. Let me give just one, "Here now I mean to make good my intention and to express in writing what I was not able to do in person, if only my voice is strong enough, the voice of a sinful man who is tired, ignorant, and overwhelmed with care." (4)
The true genius of this work is found at moments of what would be called an extended meditation on particular words or phrases. One such example is his use of the term "take time". In addition to reflecting on this notion in reference to Aristotle, there is a good bit of Scripture where Petrarch connects the phrase of "take time" and all that it implies for living a faithful diligent life. Here is one quote that perfectly illustrates this point, "What am I doing? Is there any corner of the Scriptures anywhere which is not full of useful threats and admonitions, which is not full of consolations and cures for the soul? Therefore take time, my brothers, from these unseen plagues about which I have warned you above and about to speak further, and so that I may settle the matter once and for all, abstain from all matters in which the peril of your soul lies." (19)
Throughout this work Petrarch makes distinctions. Possibly the most important distinction is between true virtue and apparent virtue. It is simple enough to recognize from this work and other writings by Petrarch that he has not always been well represented. Contrary to the all too common misreading of Petrarch, one place of correction is when Petrarch discusses virtues. His reflection on virtues is clear that he sees virtues as a gift from God. One such instant is here, "They believe habit is created by repeating acts, as if either one act of virtue or the choice itself were within the power of humanity without the help of God." (137) In places in this work Petrarch gives God the entire credit for the possibility of even being virtuous. In other places he speaks about God as assisting or providing grace to those who are seeking to please God by living a more virtuous life in Christ. On this particular point, the most telling may indeed be this, "Into this way only his evils are his own, or if he wants to share his attributes with someone else, whatever virtue there is in a moral man belongs to God alone. This cannot belong, or be said to belong, to another because even exterior objects belong to God. " (140)
For Petrarch, "true virtue" is that which is authentically rooted deep within the human soul and manifests itself in consistent Christian conduct. False or inauthentic virtue would be that which is not rooted within the soul and/or that which does not manifest itself consistently in Christian conduct.
This work is filled with devotional gems from beginning to end. It is not uncommon to find on different pages insights into God's Holy Word that causes the reader to commit oneself to greater devotion. It is also common to see Petrarch referencing Cicero in part of a paragraph and God's Divine teaching in another part of the paragraph. However, he does this in a uniquely complementary manner.
There are times On Religious Leisure sounds more like a contemporary fundamentalist preacher than a brilliant Christian humanist of the Renaissance. One example is, "More pertinent to this endeavor, however, are humanity's sins, which have created all the problems and remaining plagues of the world, which are innumerable and limitless. If there were no sins, there would be no human misery, no disaster, no confusion, no death. Now, however, they are so great that they bring with them another evil even greater than the goads of our conscience…This is above every other evil: our sins make us unfaithful, lacking in belief, continually desperate, and, as if God did not care for human concerns, prone to all crime and shame." (56)
On the other hand, true to the Humanistic impulse of the Renaissance, Petrarch speaks in a more favorable manner of human nature as created by God, and of which even sin could not ruin all of God's glorious working. In other words, Petrarch and some of the Reformers would not have been on the same page regarding the power of sin to alter the nature God formed with Adam and Eve. It is worth noting that Petrarch's view of human nature, despite the power and destructive force of sin, is high because of God's common grace and the original human nature being crafted by a more powerful God.
In addition to numerous insights into Biblical passages, Petrarch also provides insight into countless Classical writings. One example is when he gives a brief meditation on Plato's Phaedro (94). Petrarch makes abundant references to Aristotle, Augustine, Cicero, Ambrose, and a range of other early Church Fathers, while he offers rich and insightful comments on Holy Writ.
While this work could not silence the critics, especially since in their ignorance their arrogance reigns supreme, it can offer an edifying devotional writing to those who seek spiritual reflection of a deeper nature. Be warned, this devotional writing is along the lines of The Imitation of Christ, not what one might find on the shelves of the local Christian bookstore. The would be prefect for anyone desiring to go to the deeper side of living the faith in Jesus Christ.
