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Chapter 12

Textbook Notes - Chapter 12

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Department
History
Course
HIST 1010
Professor
Peter Goddard
Semester
Fall

Description
Chapter 12: The Age of Religious Wars Overview From Martin Luthers death in 1546 until the middle of the seventeenth century, European life was dominated by religiously and politically inspired violence. Roman Catholics and Protestants across Europe engaged in almost a century of slaughter before religion ceased to be the primary motive or excuse for warfare. France descended into nearly 50 years of civil war before emerging with a united monarchy under the terms of the Edict of Nantes in 1598. Warfare in Germany during the Thirty Years War reached levels of human destruction higher than any previously experienced. Spain escaped civil strife and remained firmly Catholic. The countrys unparalleled wealth, drawn from its American empire, gave Spain enormous political leverage in European affairs. Philip IIs long 40-year reign at the end of the fifteenth century forged Spains all-powerful position during this era. Despite its "superpower" status, Spain suffered defeat of its Armada naval fleet at the hands of the English, who unlike the French managed to avoid civil war under the inspired leadership of Queen Elizabeth. Spain also failed to subdue Protestant nationalism in the Netherlands. As a result, Spains position in international affairs declined thereafter. For Germany, the original center of the Reformation, Lutherans and Catholics, after some bloodletting, had come to tolerate each other. But in the early seventeenth century the temporary compromises collapsed. The resulting free-for-all, known historically as the Thirty Years War (16181648), effectively consumed much of Europes energies until it was resolved in the international settlement of Westphalia. After 1648, though the peoples of central Europe would remain deeply divided, religion would no longer be a primary factor in international conflict as it had been since the beginning of the Reformation. After reading this chapter you should understand: The French wars of religion between Catholics and Calvinists. Spanish struggle against Dutch independence in the Netherlands. The struggle between Catholic Spain and Protestant England. The course of the Thirty Years War and the devastation of central Europe. The late sixteenth and the first half of the seventeenth centuries are described as the Age of Religious Wars because of the bloody conflict of Protestants and Catholics across Europe. Both genuine religious conflict and bitter dynastic rivalries fuelled the wars. Renewed Religious Struggle First half of the 16 century, religious conflict confined to central Europe and was primarily a struggle by Lutherans and Zwinglians to secure rights and freedoms for themselves. Second half shifted to Western Europe (France, Netherlands, England & Scotland) and was a struggle by Calvinists for recognition. After the Peace of Augsburg (1555) and acceptance of the principle that a regions ruler determined its religion (cuius regio, eius religio) Luterhanism became a legal religion in the Holy Roman Empire. The Peace of Augsburg did not, however, extend recognition to non-Lutheran Protestants. Anabaptist and other sectarians continued to be scorned as heretics and anarchists, and Calvinists were not strong enough to gain legal standing. Outside the empire, the struggle for religious freedom had intensified in most countries. After the Council of Trent adjourned in 1563, Catholics began a Jesuit-led international counteroffensive against Protestants. At the time of John Calvins death in 1564 Geneva had become both a refuge for Europespersecuted Protestants and an international school for Protestant resistance, producing leaders equal to the new Catholic challenge. Genevan Calvinism and Catholicism as revived by the Council of Trent were two equally dogmatic, aggressive, and irreconcilable church systems. Calvinists may have looked like new papists to critics when they dominated cities like Geneva. Yet when, as minorities, they found their civil and religious rights denied, they became firebrands and revolutionaries. Calvinism adopted an organization that magnified regional and local religious authority. Boards of presbyters, or elders, represented the individual congregations of Calvinists, directly shaping policy. By contrast, the Counter-Reformation sponsored a centralized Episcopal church system hierarchically arranged from pope to parish priest and stressing unquestioning obedience to the person at the top. The high clergy the pope and his bishops not the synods of local churches, were supreme. Calvinism proved attractive to proponents of political decentralization who opposed such hierarchical rule, in principle, whereas the roman Catholic Church, an institution also devoted to one head and one law, found absolute monarchy congenial. The opposition between the two religions may be seen in their respective art and architecture. The Catholic Counter-Reformation found the baroque style congenial. A successor to mannerism, baroque presented life in a grandiose, three-dimensional display of raw energy. The great baroque artists Peter Paul Rubens (1571-1640) and Gianlorenzo Bernini (1598-1680) were Catholics. By contrast, the works of prominent Protestant artists were restrained, as can be seen in the gentle, searching portraits of the Dutch Mennonite, Rembrandt van Rijn (1606-1669). (See the juxtaposition of Bavarian Catholic and Palatine Calvinist churches.) As religious wars engulfed Europe, the intellectuals perceived the wisdom of religious pluralism and toleration more quickly than did the politicians. A new scepticism, relativism, and individualism in religion became respectable in the sixteenth and seventeenth centuries. (See Chapter 14.) Sebastian Castellios (1515-1563) pithy censure of John Calvin for his role in the execution of the Antitrinitarian Michael Servetus summarized a growing sentiment: To kill
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