TOSTI, LUIGI. — Benedictine abbot and historian, born in Naples on 13 February 1811, died at Montecassino on 21 September 1897. Having completed his studies at Montecassino, he became a monk there, taking his vows in February 1832.
Professor of mathematics and physics, and later of theology, in the schools of the Cassinese abbey, he simultaneously devoted himself to historical studies, publishing in 1842 a History of Montecassino, which had cost him many years of research. He also conceived the publication of a historical-literary journal, L'Ateneo italiano, to which the finest Italian writers of the time were to contribute; however, Bourbon censorship denied authorization, concerned by the patriotic spirit pervading the History of T. Within a few years he composed a History of Boniface VIII, a History of the Lombard League, a Psalter of the Soldier and, in 1848, an occasional piece, Il Veggente del sec. XIX, to exalt Gioberti’s neo-Guelph program of an Italian federation under the presidency of the Pope.
In 1849 he appealed directly to Pius IX, then an exile in Gaeta, asking him to return spontaneously to Rome, as
S. Francesco a Ripa and S. Bonaventura al Palatino; he devoted himself intensely to the work of the Commission for the rebuilding of the basilica of S. Paolo and, through the munificence of Gregory XVI (1839), secured for the Calcografia camerale the splendid collection of engravings by Piranesi owned by the Firmin Didot brothers of Paris. His initiative was also responsible for the construction of the Passeggiata di Ripetta and the Palazzo delegatizio of Frosinone,
universal shepherd of souls, renouncing temporal power; without authorization, he negotiated with the French minister in order to prevent the military expedition against the Roman Republic and imagined that he could mediate between the Pontiff and Mazzini. Because of this activity he aroused the suspicion of the Neapolitan authorities and had to move to Tuscany for some time. Having returned to Montecassino, he subsequently published, between 1850 and 1860, a volume on Abelard, the History of the Council of Constance, the History of the Greek Schism, La Contessa Matilde e i Pontefici romani, the Prolegomena to the universal history of the Church, and the Biblical Recollections. After the annexation of the South to the Kingdom of Italy—which he greeted with the liveliest enthusiasm—T. began to work toward what would remain the supreme ideal of his life: reconciliation between State and Church. The first attempt, undertaken in 1861 through Costantino Nigra and also taken up by Cavour, produced no result; but for this reason he did not abandon his efforts, renewing them in 1863, in 1865 (on the occasion of the Vegezzi mission to Rome for the resolution of the problem of the vacant episcopal sees in Italy), and again in 1868, at the time of the marriage of Prince Umberto to Margherita. T. was of the opinion that, in order to resolve the Roman question, it would suffice—apart from all political negotiations—to encourage a personal meeting between the Pontiff and the King, if possible in the mystical setting of Montecassino. It was a romantic dream, to which he returned in 1878, when he opened negotiations with Benedetto Cairoli, who had succeeded Depretis as president of the Council. Not at all discouraged by the failure of this new attempt—which nevertheless appeared more serious than the preceding ones because of the prime minister’s interest and the participation in the negotiations of Abbot Pappalettere, prior of S. Nicola di Bari—he linked his name to the most sensational episode in the history of the Roman question, that of 1887, which brought him international renown. Taking his cue from Leo XIII’s allocution of 28 February, in which the hope was expressed «that justice might finally be desired and known to be done to the just claims (of the Apostolic See)», T. published in May the famous pamphlet La Conciliazione, expressing the hope for the restoration of peace between the Vatican and the Quirinal on the occasion of the Pontiff’s priestly jubilee, which was to be celebrated the following year. The pamphlet—which, as was revealed later, had been discussed by T. with Francesco Crispi, then in power, and was said, though wrongly, to have been authorized by Leo XIII himself—made an enormous impression throughout Italy: all the more extensive and favorable because a few days later (23 May) the Pope, in Conciatori, expressed the wish that «the disastrous dissension (of Italy) with the Roman Pontiff might finally be removed, while the justice and dignity of the Apostolic See remained unimpaired». Yet the hopes aroused at that time were soon frustrated both by the agitation of Freemasonry in the press and Parliament and by the intransigence of certain ecclesiastical circles, which, as appeared, found vigorous support in the diplomatic action of some power (especially France) opposed to settling the disagreement between State and Church. In July there followed a clear Vatican position repudiating T.’s pamphlet, to which he submitted obediently, tendering his resignation—which the Pope nevertheless rejected—from the office of vice-archivist of S. R. C. For his part, Crispi resorted to iniquitous measures against the pontificate (the telegraphic dismissal of the mayor of Rome, Torlonia, who had brought the citizens’ good wishes for the papal jubilee to the cardinal vicar, etc.), and the breach between State and Church once again became particularly acute.
T. resumed his studies and wrote a Life of S. Benedict, which was the last of his works. But he again pursued his ideal of pacification in 1890, addressing mons. STROSSMAYER, JOSIP JURAJ (v.) so that he might suggest to the Vatican the advisability of concluding a treaty with Italy under the auspices of the Central Empires. T.’s death, which occurred in 1897, was mourned with emotion by the press of all parties because of the merit he had acquired by keeping alive among Italians faith in the possibility of reconciliation between Church and State.