he intervened to settle and pacify this state. . . . The Cardinal Messer Latino of our order was the one who made peace between the Guelfs and the Ghibellines. St. Catherine of Siena [a great inspiration to Dominici] arranged for the peace of this state at the time of [the war with] Pope Gregory. Archbishop Antoninus, how often did he go to the palace to prevent the making of bad laws! 46
Savonarola's preaching reminds us of the longstanding marriage between Dominicanism and civicism. Of course, whereas Dominici's civicism was only lightly colored by visions of the New Jerusalem, Savonarola's was radically millenarian. Hence, he justified his peace-keeping intervention in the Florentine political crisis of 1494 by referring to the examples of his own Dominican predecessors. But from this he went further, soon identifying the goal of civic peace with the ideals of good government, constitutional reform, and revolution. 47
By the end of the fifteenth century in Florence there was nothing new about a Dominican preaching the causes of civic peace and good government. Even the notion of the New Jerusalem, a new order, was not new. Conceptually, Savonarola simply took the next small passo avanti, for Giovanni Dominici and his Dominican predecessors had paved the ideological road for Savonarola's Christian-civic revolution.