The Role Of Virtue In Petrarch's Ascent Of Mont Ventoux

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Petrarch's model of religious and personal virtue in his Ascent of Mont Ventoux is similar to the beliefs of both Saint Francis and the Rule of Saint Benedict. This is significant because it brings to light the influence that the Church had on Humanism.
In the Rule of Saint Benedict, Benedict writes that no monk is to "bear false witness" (124). Petrarch exhibits the same thought process while writing to Dionigi, when he continues to correct himself for lying about what he loves. This could be because Dionigi is a monk that he is writing this way, but it is more likely that his actual thought process exemplifies the ideals shared between monks. He still brings acknowledgment to his humanist principles as well, when he quotes Amores at the end of the same paragraph (42).
Saint Francis wrote that if any of the friars should find themselves having fallen into mortal sin, they should meet with their provincial minister as soon as possible (284). This kind of behavior is exhibited through Petrarch in the sheer fact
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Petrarch realizes that he has put other things before Christ, and he repents for his wrongdoing. This is especially evident when Petrarch writes, "I was glad of the progress I had made, but I wept over my imperfection and was grieved by the fickleness of all that men do" (43). Petrarch clearly tries to embody the same ideals that the monks do, and this is noticeable throughout his writing.
Saint Benedict, Saint Francis, and Petrarch all have the common goal of trying to make their followers better religiously. Saint Benedict believes that the best way to expand Christianity is through manual labor and serving God. Saint Francis believes that through living in poverty one can grow more in Christ and spread the word of God. And Petrarch, being a Humanist, believes that the revival of ancient texts makes us better Christians, as well as better

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