Western Civilization to 1648

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Chapter*15:*The*Reformations*

Protestant$Reformation$ The Protestant Reformation was the 16th-century schism within Western Christianity initiated by Martin Luther, John Calvin and other early Protestants. It was sparked by the 1517 posting of Luther's Ninety-five theses. The efforts of the self-described "reformers", who objected to ("protested") the doctrines, rituals, and ecclesiastical structure of the Roman Catholic Church, led to the creation of new national Protestant churches. The Reformation was precipitated by earlier events within Europe, such as the Black Death and the Western Schism―in which, over the course of almost a century, there were at times three men claiming to be Pope simultaneously―which eroded people's faith in the Catholic Church and the Papacy which governed it. This, as well as many other factors, such as the mid 15th-century invention of the printing press, the fall of the Eastern Roman Empire, the end of the Middle Ages, and the beginning of the modern era, contributed to the creation of Protestantism. The largest of the new churches were the Lutherans (mostly in Germany and Scandinavia) and the Reformed churches (mostly in Germany, Switzerland, the Netherlands and Scotland). There were many smaller bodies as well. The most common dating of the Protestant Reformation begins in 1517, when Luther published The Ninety-Five Theses, and concludes in 1648 with the Treaty of Westphalia that ended years of European religious wars.

Background*to*the*Reformation* Unrest to the Great Schism of Western Christianity (1378–1416) excited wars between princes, uprisings among the peasants, and widespread concern over corruption in the church. The first of a series of disruptive and new perspectives came from John Wycliffe at Oxford University, then from Jan Hus at the University of Prague. The Roman Catholic Church officially concluded this debate at the Council of Constance (1414–1417). The conclave condemned Jan Hus, who was executed by burning in spite of a promise of safe-conduct. Wycliffe was posthumously burned as a heretic. The Council of Constance confirmed and strengthened the traditional medieval conception of church and empire. It did not address the national tensions, or the theological tensions stirred up during the previous century. The council could not prevent schism and the Hussite Wars in Bohemia. Sixtus IV (1471–1484) established the practice of selling indulgences to be applied to the dead, thereby establishing a new stream of revenue with agents across Europe. Pope Alexander VI (1492–1503) was one of the most controversial of the Renaissance Popes. He fathered seven children, including Lucrezia and Cesare Borgia, by at least two mistresses. Humanism to Protestantism The frustrated reformism of the humanists, ushered in by the Renaissance, contributed to a growing impatience among reformers.. The crisis of theology beginning with William of Ockham in the 14th century was occurring in conjunction with the new burgher discontent. Since the breakdown of the philosophical foundations of scholasticism, the new nominalism did not bode well for an institutional church legitimized as an intermediary between man and God. New thinking favored the notion that no religious doctrine can be supported by philosophical arguments, eroding the old alliance between reason and faith of the medieval period laid out by Thomas Aquinas. The major individualistic reform movements that revolted against medieval scholasticism and the institutions that underpinned it were humanism, devotionalism, (see for example, the Brothers of the Common Life and Jan Standonck) and the observantine tradition. In Germany, "the modern way" or devotionalism caught on in the universities, requiring a redefinition of God, who was no longer a rational governing principle but an arbitrary, unknowable will that cannot be limited. God was now a ruler, and religion would be more fervent and emotional. Thus, the ensuing revival of Augustinian theology, stating

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that man cannot be saved by his own efforts but only by the grace of God would erode the legitimacy of the rigid institutions of the church meant to provide a channel for man to do good works and get into heaven. Humanism, however, was more of an educational reform movement with origins in the Renaissance's revival of classical learning and thought. A revolt against Aristotelian logic, it placed great emphasis on reforming individuals through eloquence as opposed to reason. The European Renaissance laid the foundation for the Northern humanists in its reinforcement of the traditional use of Latin as the great unifying language of European culture. The polarization of the scholarly community in Germany over the Reuchlin (1455–1522) affair, attacked by the elite clergy for his study of Hebrew and Jewish texts, brought Luther fully in line with the humanist educational reforms who favored academic freedom. At the same time, the impact of the Renaissance would soon backfire against traditional Roman Catholicism, ushering in an age of reform and a repudiation of much of medieval Latin tradition. Led by Erasmus, the humanists condemned various forms of corruption within the church, forms of corruption that might not have been any more prevalent than during the medieval zenith of the church. Erasmus held that true religion was a matter of inward devotion rather than outward symbols of ceremony and ritual. Going back to ancient texts, scriptures, from this viewpoint the greatest culmination of the ancient tradition, are the guides to life. Favoring moral reforms and de-emphasizing didactic ritual, Erasmus laid the groundwork for Luther. Humanism's intellectual anti-clericalism would profoundly influence Luther. The increasingly well-educated middle sectors of Northern Germany, namely the educated community and city dwellers would turn to Luther's rethinking of religion to conceptualize their discontent according to the cultural medium of the era. The great rise of the burghers, the desire to run their new businesses free of institutional barriers or outmoded cultural practices, contributed to the appeal of humanist individualism. To many, papal institutions were rigid, especially regarding their views on just price and usury. In the North, burghers and monarchs were united in their frustration for not paying any taxes to the nation, but collecting taxes from subjects and sending the revenues disproportionately to the Pope in Italy. These trends heightened demands for significant reform and revitalization along with anticlericalism. New thinkers began noticing the divide between the priests and the flock. The clergy, for instance, were not always well-educated. Parish priests often did not know Latin and rural parishes often did not have great opportunities for theological education for many at the time. Due to its large landholdings and institutional rigidity, a rigidity the excessively large ranks of the clergy contributed to, many bishops studied law, not theology, being relegated to the role of property managers trained in administration. While priests emphasized works of religiosity, the respectability of the church began diminishing, especially among well educated urbanites, and especially considering the recent strings of political humiliation, such as the apprehension of Pope Boniface VIII by Philip IV of France, the "Babylonian Captivity." the Great Schism, and the failure of conciliar reformism. In a sense, the campaign by Pope Leo X to raise funds to rebuild St. Peter's Basilica was too much of an excess by the secular Renaissance church, prompting high-pressure indulgences that rendered the clergy establishments even more disliked in the cities.

Martin$Luther$ The protests against the corruption emanating from Rome began in earnest when Martin Luther, an Augustinian monk at the university of Wittenberg, called in 1517 for a reopening of the debate on the sale of indulgences and the authority to absolve sin and remit one from purgatory. Luther's dissent marked a sudden outbreak of a new and irresistible force of discontent. The Protestant Reformation began on 31 October 1517, in Wittenberg, Saxony, where Martin Luther nailed his Ninety-Five Theses on the Power and Efficacy of Indulgences to the door of the Castle Church, in Wittenberg. The theses debated and criticized the Church and the Pope, but concentrated upon the selling of indulgences and doctrinal policies about purgatory, particular judgment, Catholic devotion to Mary, "The Mother of God", the intercession of and devotion to the saints, most of the sacraments, the mandatory clerical celibacy, including monasticism, and the authority of the Pope The Reformers made heavy use of inexpensive pamphlets (using the relatively new printing press invented by Johannes Gutenberg) so there was swift movement of both ideas and documents, including

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The Ninety-Five Theses. Parallel to events in Germany, a movement began in Switzerland under the leadership of Ulrich Zwingli. These two movements quickly agreed on most issues, but some unresolved differences kept them separate. Some followers of Zwingli believed that the Reformation was too conservative, and moved independently toward more radical positions, some of which survive among modern day Anabaptists. Other Protestant movements grew up along lines of mysticism or humanism, sometimes breaking from Rome or from the Protestants, or forming outside of the churches. After this first stage of the Reformation, following the excommunication of Luther and condemnation of the Reformation by the Pope, the work and writings of John Calvin were influential in establishing a loose consensus among various groups in Switzerland, Scotland, Hungary, Germany and elsewhere. Literacy The Reformation was a triumph of literacy and the new printing press. Luther's translation of the Bible into German was a decisive moment in the spread of literacy, and stimulated as well the printing and distribution of religious books and pamphlets. From 1517 onward religious pamphlets flooded Germany and much of Europe. By 1530 over 10,000 publications are known, with a total of ten million copies. The Reformation was thus a media revolution. Luther strengthened his attacks on Rome by depicting a "good" against "bad" church. From there, it became clear that print could be used for propaganda in the Reformation for particular agendas. Reform writers used pre-Reformation styles, clichés, and stereotypes and changed items as needed for their own purposes. Especially effective were writings in German, including Luther's translation of the Bible, his Small Catechism for parents teaching their children, and his Larger Catechism, for pastors. Using the German vernacular they expressed the Apostles' Creed in simpler, more personal, Trinitarian language. Illustrations in the German Bible and in many tracts popularized Luther's ideas. Lucas Cranach the Elder (1472–1553), the great painter patronized by the electors of Wittenberg, was a close friend of Luther, and illustrated Luther's theology for a popular audience. He dramatized Luther's views on the relationship between the Old and New Testaments, while remaining mindful of Luther's careful distinctions about proper and improper uses of visual imagery. Lutheranism adopted by the German princes In northern Europe, Luther appealed to the growing national consciousness of the German states because he denounced the Pope for involvement in politics as well as religion. Moreover, he backed the nobility, which was now justified to crush the Great Peasant Revolt of 1525 and to confiscate church property by Luther's Doctrine of the Two Kingdoms. This explains the attraction of some territorial princes to Lutheranism, especially its Doctrine of the Two Kingdoms. However, the Elector of Brandenburg, Joachim I, blamed Lutheranism for the revolt and so did others. In Brandenburg, it was only under his successor Joachim II that Lutheranism was established, and the old religion was not formally extinct in Brandenburg until the death of the last Catholic bishop there, Georg von Blumenthal, who was Bishop of Lebus and sovereign Prince-Bishop of Ratzeburg. With the church subordinate to and the agent of civil authority and peasant rebellions condemned on strict religious terms, Lutheranism and German nationalist sentiment were ideally suited to coincide. Though Charles V fought the Reformation, it is no coincidence either that the reign of his nationalistic predecessor Maximilian I saw the beginning of the movement. While the centralized states of western Europe had reached accords with the Vatican permitting them to draw on the rich property of the church for government expenditures, enabling them to form state churches that were greatly autonomous of Rome, similar moves on behalf of the Reich were unsuccessful so long as princes and prince bishops fought reforms to drop the pretension of the secular universal

Reformation$outside$Germany$$The reformers soon disagreed among themselves and divided their movement according to doctrinal

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differences―first between Luther and Zwingli, later between Luther and John Calvin―consequently resulting in the establishment of different and rival Protestant Churches (denominations), such as the Lutheran, the Reformed, the Puritans, and the Presbyterian. Elsewhere, the religious reformation causes, processes, and effects were different; Anglicanism arose in England with the English Reformation, and most Protestant denominations derive from the Germanic denominations. The reformers also accelerated the development of the Counter-Reformation by the Catholic Church. Switzerland : Zwingli Parallel to events in Germany, a movement began in the Swiss Confederation under the leadership of Huldrych Zwingli. Zwingli was a scholar and preacher who moved to Zurich - the then leading city state - in 1518, a year after Martin Luther began the Reformation in Germany with his 95 Theses. Although the two movements agreed on many issues of theology, as the recently introduced printing press spread ideas rapidly from place to place, some unresolved differences kept them separate. A long-standing resentment between the German states and the Swiss Confederation led to heated debate over how much Zwingli owed his ideas to Lutheranism. Although Zwinglianism does hold uncanny resemblance to Lutheranism (it even had its own equivalent of the 95 Theses, called the 67 Conclusions) historians have been unable to prove that Zwingli had any contact with Luther's publications before 1520, and Zwingli himself maintained that he had prevented himself from reading them. The German Prince Philip of Hesse saw potential in creating an alliance between Zwingli and Luther, seeing strength in a united Protestant front. A meeting was held in his castle in 1529, now known as the Colloquy of Marburg, which has become infamous for its complete failure. The two men could not come to any agreement due to their disputation over one key doctrine. Although Luther preached consubstantiation in the Eucharist over transubstantiation -- he believed in the spiritual presence of Christ at the mass. Zwingli believed that the mass was only representative and memorial - Christ was not present. Luther became so angry that he famously carved into the meeting table 'Hoc Est Corpus Meum' - a Biblical quotation from the Last Supper meaning 'this is my body'. John Calvin Following the excommunication of Luther and condemnation of the Reformation by the Pope, the work and writings of John Calvin were influential in establishing a loose consensus among various groups in Switzerland, Scotland, Hungary, Germany and elsewhere. After the expulsion of its Bishop in 1526, and the unsuccessful attempts of the Berne reformer Guillaume (William) Farel, Calvin was asked to use the organizational skill he had gathered as a student of law to discipline the 'fallen city' of Geneva. His 'Ordinances' of 1541 involved a collaboration of Church affairs with the City council and consistory in order to bring morality to all areas of life. After the establishment of the Geneva academy in 1559, Geneva became the unofficial capital of the Calvinist Protestant movement, providing refuge for Protestant exiles from all over Europe and educating them as Calvinist missionaries. These missionaries dispersed Calvinism widely, and formed the French Huguenots in Calvin's own lifetime, as well as causing the conversion of Scotland under the leadership of the cantankerous John Knox in 1560. The faith continued to spread after Calvin's death in 1564 and reached as far as Constantinople by the start of the 17th century. Ironically, even though both Luther and Calvin had very similar theological teachings, the relationship between Lutherans and Calvinists evolved into one of conflict. Scandinavia All of Scandinavia ultimately adopted Lutheranism over the course of the 16th century, as the monarchs of Denmark (who also ruled Norway and Iceland) and Sweden (who also ruled Finland) converted to that faith. In Sweden, the Reformation was spearheaded by Gustav Vasa, elected king in 1523. Friction with the pope over the latter's interference in Swedish ecclesiastical affairs led to the discontinuance of any official connection between Sweden and the papacy from 1523. Four years later, at the Diet of Västerås, the king succeeded in forcing the diet to accept his dominion over the national church. The king was given possession of all church property, church appointments required royal approval, the clergy were subject to the civil law, and the "pure Word of God" was to be preached in the churches and taught in the

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schools―effectively granting official sanction to Lutheran ideas. Under the reign of Frederick I (1523–33), Denmark remained officially Roman Catholic. But though Frederick initially pledged to persecute Lutherans, he soon adopted a policy of protecting Lutheran preachers and reformers, of whom the most famous was Hans Tausen. During his reign, Lutheranism made significant inroads among the Danish population. Frederick's son, Christian, was openly Lutheran, which prevented his election to the throne upon his father's death. In 1536, the authority of the Roman Catholic bishops was terminated by national assembly. The next year, following his victory in the Count's War, he became king as Christian III and continued the reformation of the state church with assistance of Johannes Bugenhagen. England : Church of England The separation of the Church of England (or Anglican Church) from Rome under Henry VIII, beginning in 1529 and completed in 1537, brought England alongside this broad Reformation movement; however, religious changes in the English national church proceeded more conservatively than elsewhere in Europe. Reformers in the Church of England alternated, for centuries, between sympathies for ancient Catholic tradition and more Reformed principles, gradually developing into a tradition considered a middle way (via media) between the Roman Catholic and Protestant traditions. The English Reformation followed a different course from the Reformation in continental Europe. There had long been a strong strain of anti-clericalism and England had already given rise to the Lollard movement of John Wycliffe, which played an important part in inspiring the Hussites in Bohemia. Lollardy was suppressed and became an underground movement so the extent of its influence in the 1520s is difficult to assess. The different character of the English Reformation came rather from the fact that it was driven initially by the political necessities of Henry VIII. Henry had been a sincere Roman Catholic and had even authored a book strongly criticizing Luther, but he later found it expedient and profitable to break with the Papacy. His wife, Catherine of Aragon, bore him only a single child that survived infancy, Mary. As England had recently gone through a lengthy dynastic conflict (see Wars of the Roses), Henry feared that his lack of a male heir might jeopardize his descendants' claim to the throne. However, Pope Clement VII, concentrating more on Charles V's sack of Rome, denied his request for an annulment. Had Clement granted the annulment and therefore admitted that his predecessor, Julius II, had erred, Clement would have given support to the Lutheran assertion that Popes replaced their own judgement for the will of God. King Henry decided to remove the Church of England from the authority of Rome. In 1534, the Act of Supremacy made Henry the Supreme Head of the Church of England. Between 1535 and 1540, under Thomas Cromwell, the policy known as the Dissolution of the Monasteries was put into effect. The veneration of some saints, certain pilgrimages and some pilgrim shrines were also attacked. Huge amounts of church land and property passed into the hands of the Crown and ultimately into those of the nobility and gentry. The vested interest thus created made for a powerful force in support of the dissolutions. There were some notable opponents to the Henrician Reformation, such as St. Thomas More and Bishop John Fisher, who were executed for their opposition. There was also a growing party of reformers who were imbued with the Zwinglian and Calvinistic doctrines now current on the Continent. When Henry died he was succeeded by his Protestant son Edward VI, who, through his empowered councillors (with the King being only nine years old at his succession and not yet sixteen at his death) the Duke of Somerset and the Duke of Northumberland, ordered the destruction of images in churches, and the closing of the chantries. Under Edward VI the reform of the Church of England was established unequivocally in doctrinal terms. Yet, at a popular level, religion in England was still in a state of flux. Following a brief Roman Catholic restoration during the reign of Mary 1553–1558, a loose consensus developed during the reign of Elizabeth I, though this point is one of considerable debate among historians. Yet it is this "Elizabethan Religious Settlement" which largely formed Anglicanism into a distinctive church tradition. The compromise was uneasy and was capable of veering between extreme Calvinism on the one hand and Roman Catholicism on the other, but compared to the bloody and chaotic state of affairs in contemporary France, it was relatively successful until the Puritan Revolution or English Civil War in the 17th century.

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Puritan movement in England The success of the Counter-Reformation on the Continent and the growth of a Calvinist Puritan party dedicated to further Protestant reform polarized the Elizabethan Age, although it was not until the 1640s that England underwent religious strife comparable to what its neighbours had suffered some generations before. The early Puritan movement (late 16th–17th centuries) was Reformed or Calvinist and was a movement for reform in the Church of England. Its origins lay in the discontent with the Elizabethan Religious Settlement. The desire was for the Church of England to resemble more closely the Protestant churches of Europe, especially Geneva. The Puritans objected to ornaments and ritual in the churches as idolatrous (vestments, surplices, organs, genuflection), which they castigated as "popish pomp and rags". (See Vestments controversy.) They also objected to ecclesiastical courts. They refused to endorse completely all of the ritual directions and formulas of the Book of Common Prayer; the imposition of its liturgical order by legal force and inspection sharpened Puritanism into a definite opposition movement. The later Puritan movement were often referred to as dissenters and nonconformists and eventually led to the formation of various reformed denominations. The most famous and well-known emigration to America was the migration of the Puritan separatists from the Anglican Church of England, who fled first to Holland, and then later to America, to establish the English colony of Massachusetts in New England, which later became one of the original United States. These Puritan separatists were also known as "the Pilgrims". After establishing a colony at Plymouth (which became part of the colony of Massachusetts) in 1620, the Puritan pilgrims received a charter from the King of England that legitimized their colony, allowing them to do trade and commerce with merchants in England, in accordance with the principles of mercantilism. This successful, though initially quite difficult, colony marked the beginning of the Protestant presence in America (the earlier French, Spanish and Portuguese settlements had been Roman Catholic. Scotland The Reformation in Scotland's case culminated ecclesiastically in the re-establishment of the church along reformed lines, and politically in the triumph of English influence over that of France. John Knox is regarded as the leader of the Scottish reformation The reformation parliament of 1560 repudiated the pope's authority by the Papal Jurisdiction Act 1560, forbade the celebration of the mass and approved a Protestant Confession of Faith. It was made possible by a revolution against French hegemony under the regime of the regent Mary of Guise, who had governed Scotland in the name of her absent daughter Mary, Queen of Scots (then also Queen of France). The Scottish reformation decisively shaped the Church of Scotland and, through it, all other Presbyterian churches worldwide. A spiritual revival also broke out among Roman Catholics soon after Martin Luther's actions, and led to the Scottish Covenanters' movement, the precursor to Scottish Presbyterianism. This movement spread, and greatly influenced the formation of Puritanism among the Anglican Church in England. The Scottish covenanters were persecuted by the Roman Catholic Church. This persecution by the Catholics drove some of the Protestant covenanter leadership out of Scotland, and into France and later, Switzerland. France Protestantism also spread into France, where the Protestants were nicknamed Huguenots, and this eventually led to decades of civil warfare. Though he was not personally interested in religious reform, Francis I (1515–47) initially maintained an attitude of tolerance, arising from his interest in the humanist movement. This changed in 1534 with the Affair of the Placards. In this act, Protestants denounced the mass in placards that appeared across France, even reaching the royal apartments. The issue of religious faith having been thrown into the arena of politics, Francis was prompted to view the movement as a threat to the kingdom's stability. This led to the first major phase of anti-Protestant persecution in France, in which the Chambre

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Ardente ("Burning Chamber") was established within the Parlement of Paris to deal with the rise in prosecutions for heresy. Several thousand French Protestants fled the country during this time, most notably John Calvin, who settled in Geneva. Calvin continued to take an interest in the religious affairs of his native land and, from his base in Geneva, beyond the reach of the French king, regularly trained pastors to lead congregations in France. Despite heavy persecution by Henry II, the Reformed Church of France, largely Calvinist in direction, made steady progress across large sections of the nation, in the urban bourgeoisie and parts of the aristocracy, appealing to people alienated by the obduracy and the complacency of the Catholic establishment. French Protestantism, though its appeal increased under persecution, came to acquire a distinctly political character, made all the more obvious by the noble conversions of the 1550s. This had the effect of creating the preconditions for a series of destructive and intermittent conflicts, known as the Wars of Religion. The civil wars were helped along by the sudden death of Henry II in 1559, which began a prolonged period of weakness for the French crown. Atrocity and outrage became the defining characteristic of the time, illustrated at its most intense in the St. Bartholomew's Day massacre of August 1572, when the Roman Catholic party annihilated between 30,000 and 100,000 Huguenots across France. The wars only concluded when Henry IV, himself a former Huguenot, issued the Edict of Nantes, promising official toleration of the Protestant minority, but under highly restricted conditions. Roman Catholicism remained the official state religion, and the fortunes of French Protestants gradually declined over the next century, culminating in Louis XIV's Edict of Fontainebleau (1689) which revoked the Edict of Nantes and made Roman Catholicism the sole legal religion of France. In response to the Edict of Fontainebleau, Frederick William I, Elector of Brandenburg declared the Edict of Potsdam, giving free passage to Huguenot refugees, and tax-free status to them for ten years. In the late 17th century, many Huguenots fled to England, the Netherlands, Prussia, Switzerland, and the English and Dutch overseas colonies. A significant community in France remained in the Cévennes region. A separate Protestant community, of the Lutheran faith, existed in the newly conquered province of Alsace, its status not affected by the Edict of Fontainebleau. Netherlands The Reformation in the Netherlands, unlike in many other countries, was not initiated by the rulers of the Seventeen Provinces, but instead by multiple popular movements, which in turn were bolstered by the arrival of Protestant refugees from other parts of the continent. While the Anabaptist movement enjoyed popularity in the region in the early decades of the Reformation, Calvinism, in the form of the Dutch Reformed Church, became the dominant Protestant faith in the country from the 1560s onward. Harsh persecution of Protestants by the Spanish government of Philip II contributed to a desire for independence in the provinces, which led to the Eighty Years' War and eventually, the separation of the largely Protestant Dutch Republic from the Roman Catholic-dominated Southern Netherlands (present-day Belgium). Hungary Much of the population of the Kingdom of Hungary adopted Protestantism during the 16th century. After the 1526 Battle of Mohács the Hungarian people were disillusioned by the ability of the government to protect them and turned to the faith they felt would infuse them with the strength necessary to resist the invader. They found this in the teaching of the Protestant reformers such as Martin Luther. The spread of Protestantism in the country was aided by its large ethnic German minority, which could understand and translate the writings of Martin Luther. While Lutheranism gained a foothold among the German- and Slovak-speaking populations, Calvinism became widely accepted among ethnic Hungarians. Ireland The Reformation in Ireland was a movement for the reform of religious life and institutions that was introduced into Ireland by the English administration at the behest of King Henry VIII of England. His desire for an annulment of his marriage was known as the King's Great Matter. Ultimately Pope Clement

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VII refused the petition; consequently it became necessary for the King to assert his lordship over the Roman Catholic Church in his realm in order to give legal effect to his wishes. The English Parliament confirmed the King's supremacy over the Church in the Kingdom of England. This challenge to Papal supremacy resulted in a breach with the Roman Catholic Church. By 1541, the Irish Parliament had agreed to the change in status of the country from that of a Lordship to that of Kingdom of Ireland.

Counter_Reformation$The Counter-Reformation (also the Catholic Revival or Catholic Reformation) was the period of Catholic revival beginning with the Council of Trent (1545–1563) and ending at the close of the Thirty Years' War, 1648 which is sometimes considered a response to the Protestant Reformation. The Counter-Reformation was a comprehensive effort, composed of four major elements: 1. Ecclesiastical or structural reconfiguration 2. Religious orders 3. Spiritual movements 4. Political dimensions Such reforms included the foundation of seminaries for the proper training of priests in the spiritual life and the theological traditions of the Church, the reform of religious life by returning orders to their spiritual foundations, and new spiritual movements focusing on the devotional life and a personal relationship with Christ, including the Spanish mystics and the French school of spirituality. It also involved political activities that included the Roman Inquisition. Council of Trent Pope Paul III (1534–1549) initiated the Council of Trent (1545–1563), a commission of cardinals tasked with institutional reform, addressing contentious issues such as corrupt bishops and priests, indulgences, and other financial abuses. Paul had been appointed Pope as a genuine convert to and lover of Catholicism, in the hope that he would represent a movement away from what had become a Papal Monarchy and caused struggles of power in the years preceding. Paul had proposed a General Church Council as early as 1536 but was unable to hold it until 1545 due to vulnerability of the Papacy - support of the Holy Roman Emperor, Charles V was needed, but he was occupied with the Hapsburg-Valois Conflict in Milan until the Peace of Crépy 1544. The Council upheld the basic structure of the Medieval Church, its sacramental system, religious orders, and doctrine. It rejected all compromise with the Protestants, restating basic tenets of the Roman Catholic faith. The Council upheld salvation appropriated by grace through faith and works of that faith (not just by faith, as the Protestants insisted) because "faith without works is dead", as the Epistle of St. James states (1 22:26). Transubstantiation, during which the consecrated bread and wine were held to be transformed wholly and substantially into the body, blood, soul and divinity of Christ, was also reaffirmed, along with the other six Sacraments of the Catholic Church. Other practices that drew the ire of Protestant reformers, such as pilgrimages, the veneration of saints and relics, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually commendable practices. The Council officially accepted the Vulgate listing of the Old Testament Bible which included the deuterocanonical works (also called the Apocrypha, especially by Protestants) on a par with the 39 books customarily found in the Masoretic Text and the Protestant Old Testament. This reaffirmed the previous council of Rome and Synod of Carthage (both held in the 4th century, A.D.) which had affirmed the Deuterocanon as Scripture. The Council also commissioned the Roman Catechism, which still serves as authoritative Church teaching (the Catechism of the Catholic Church). While the basic structure of the Church was reaffirmed, there were noticeable changes to answer complaints that the Counter-Reformers were, tacitly, willing to admit were legitimate. Among the conditions to be corrected by Catholic reformers was the growing divide between the clerics and the laity; many members of the clergy in the rural parishes, after all, had been poorly educated. Often, these rural priests did not know Latin and lacked opportunities for proper theological training (addressing the education of priests had been a fundamental focus of the humanist reformers in the past). Parish priests were to be better educated in matters of theology and apologetics, while Papal authorities sought to

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educate the faithful about the meaning, nature and value of art and liturgy, particularly in monastic churches (Protestants had criticised them as "distracting"). Notebooks and handbooks became more common, describing how to be good priests and confessors. Thus, the Council of Trent attempted to improve the discipline and administration of the Church. The worldly excesses of the secular Renaissance church, epitomized by the era of Alexander VI (1492–1503), exploded in the Reformation under Pope Leo X (1513–1522), whose campaign to raise funds in the German states to rebuild St. Peter's Basilica by supporting use of indulgences was a key impetus for Martin Luther's 95 Theses. But the Catholic Church would respond to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements that predated the Council of Constance (1414–1417): humanism, devotionalism, legalism and the observantine tradition. The Council, by virtue of its actions, repudiated the pluralism of the Secular Renaissance which had previously plagued the Church: the organization of religious institutions was tightened, discipline was improved, and the parish was emphasized. The appointment of Bishops for political reasons was no longer tolerated. In the past, the large landholdings forced many bishops to be "absent bishops" who at times were property managers trained in administration. Thus, the Council of Trent combated "absenteeism," which was the practice of bishops living in Rome or on landed estates rather than in their dioceses. The Council of Trent also gave bishops greater power to supervise all aspects of religious life. Zealous prelates such as Milan's Archbishop Carlo Borromeo (1538–1584), later canonized as a saint, set an example by visiting the remotest parishes and instilling high standards. Orders New religious orders were a fundamental part of the reforms. Orders such as the Capuchins, Ursulines, Theatines, Discalced Carmelites, the Barnabites, and especially the Jesuits worked in rural parishes, and set examples of Catholic renewal. The Ursulines focused on the special task of educating girls. Devotion to the traditional works of mercy exemplified the Catholic Reformation's reaffirmation of salvation through faith and works, and repudiation of the maxim sola scriptura emphasized by Protestants sects. Not only did they make the Church more effective, but they also reaffirmed fundamental premises of the Medieval Church. The Jesuits (Society of Jesus) were the most effective of the new Catholic orders. An heir to the devotional, observantine, and legalist traditions, the Jesuits organized along military lines. The worldliness of the Renaissance Church had no part in their new order. Loyola's masterwork Spiritual Exercises showed the emphasis of handbooks characteristic of Catholic reformers before the Reformation, reminiscent of devotionalism. The Jesuits became preachers, confessors to monarchs and princes, and humanist educators, and their efforts are largely credited with stemming Protestantism in Poland, Bohemia, Hungary, southern Germany, France, and the Spanish Netherlands. Jesuits participated in the expansion of the Church in the Americas and Asia, by their missionary activity. Loyola's biography contributed to an emphasis on popular piety that had waned under political popes such as Alexander VI and Leo X. After recovering from a serious wound, he took a vow to "serve only God and the Roman pontiff, His vicar on earth." The emphasis on the Pope is a reaffirmation of the medieval papalism, while Council of Trent defeated Conciliarism, the belief that general councils of the church collectively were God's representative on earth, rather than the Pope. Taking Pope as an absolute ruler, the Jesuits contributed to the Counter-Reformation Church along a line harmonized to the Vatican. Spiritual movements The Catholic Reformation was not only a political and Church policy oriented movement, it

Bernini’s St Teresa of Avila (1647-52)

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included major figures such as Ignatius of Loyola, Teresa of Ávila, John of the Cross, Francis de Sales and Philip Neri, who added to the spirituality of the Catholic Church. Teresa of Ávila and John of the Cross were Spanish mystics and reformers of the Carmelite Order whose ministry focused on interior conversion to Christ, the deepening of prayer and commitment to God's will. Teresa was given the task to develop and write about the way to perfection in her love and unity with Christ. Her publications, especially her autobiography The Life of Theresa of Jesus had multiple effects. An important clarification about the word "mystical" is necessary here. When one considers its definition or the nature of "mysticism," a common misunderstanding exists that if one is to become a mystic they are required to seclude themselves physically from the outside world to have this kind of experience. Although such seclusion can, indeed, be the only apostalate (vocation) to which some are called to a life of prayer, there are others who have dual apostalates. In fact, John of the Cross himself served as both confessor/spiritual director within the confines of the clositered communities that he and Teresa of Ávila worked vigorously to establish, but he also literally helped build a number of those convents and monasteries. As a recognition of their joint contribution to the spiritual renewal within the Catholic reformation, Ignatius of Loyola, Filippo Neri and Teresa of Ávila were canonized on the same day, March 12, 1622. The victory at the Battle of Lepanto in 1571 was accredited to the Virgin Mary and signified the beginning of a strong resurgence of Marian devotions". During and after the Catholic Reformation, Marian piety experienced unforeseen growth with over 500 pages of mariological writings during the 17th century alone. The Jesuit Francisco Suárez was the first theologian to use the Thomist method on Marian theology. Other well known contributors to Marian spirituality are Lawrence of Brindisi, Robert Bellarmine, and Francis of Sales. Decrees on art The Last Judgment, a fresco in the Sistine Chapel by Michelangelo (1534–41), shown here, came under persistent attack in the Counter-Reformation for, among other things, nudity (later painted over for several centuries), not showing Christ seated or bearded, and including the pagan figure of Charon. Italian painting after 1520, with the notable exception of the art of Venice, developed into Mannerism, a highly sophisticated style, striving for effect, that concerned many churchmen as lacking appeal for the mass of the population. Church pressure to restrain religious imagery affected art from the 1530s and resulted in the decrees of the final session of the Council of Trent in 1563 including short and rather inexplicit passages concerning religious images, which were to have great impact on the development of Catholic art. Previous Catholic councils had rarely felt the need to pronounce on these matters, unlike Orthodox ones which have often ruled on specific types of images.

The decree confirmed the traditional doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image, and further instructed that:

...every superstition shall be removed ... all lasciviousness be avoided; in such wise that figures shall not be painted or adorned with a beauty exciting to lust... there be nothing seen that is disorderly, or that is unbecomingly or confusedly arranged, nothing that is profane, nothing indecorous, seeing that holiness becometh the house of God.

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Ten years after the decree Paolo Veronese was summoned by the Holy Office to explain why his Last Supper, a huge canvas for the refectory of a monastery, contained, in the words of the Holy Office: "buffoons, drunken Germans, dwarfs and other such scurrilities" as well as extravagant costumes and settings, in what is indeed a fantasy version of a Venetian patrician feast. Veronese was told that he must change his painting within a three month period – in fact he just changed the title to The Feast in the House of Levi, still an episode from the Gospels, but a less doctrinally central one, and no more was said.

But the number of such decorative treatments of religious subjects declined sharply, as did "unbecomingly or confusedly arranged" Mannerist pieces, as a number of books, notably by the Flemish theologian Molanus, Saint Charles Borromeo and Cardinal Gabriele Paleotti, and instructions by local bishops, amplified the decrees, often going into minute detail on what was acceptable. Much traditional iconography considered without adequate scriptural foundation was in effect prohibited, as was any inclusion of classical pagan elements in religious art, and almost all nudity, including that of the infant Jesus. According to the great medievalist Émile Mâle, this was "the death of medieval art", but it paled in contrast to the Iconclasm present in some Protestant circles and did not apply to secular paintings. Some Counter Reformation painters and sculptors include Pieter Paul Rubens, Guido Reni, Anthony van Dyck and Bartolome Esteban Murillo. Unintentional start of the Scientific Revolution More celebrations of holidays and similar events raised a need to have these events followed closely throughout the dioceses. But there was a problem with the accuracy of the calendar: by the sixteenth century the Julian calendar was almost ten days out of step with the seasons and the heavenly bodies. Among the astronomers who were asked to work on the problem of how the calendar could be reformed was Nicolaus Copernicus, a canon at Frombork (Frauenburg). In the dedication to De revolutionibus orbium coelestium (1543), Copernicus mentioned the reform of the calendar proposed by the Fifth Council of the Lateran (1512–1517). As he explains, a proper measurement of the length of the year was a necessary foundation to calendar reform. By implication, his work replacing the Ptolemaic system with a heliocentric model was prompted in part by the need for calendar reform. An actual new calendar had to wait until the Gregorian calendar in 1582. At the time of its publication, De revolutionibus passed with relatively little comment: little more than a mathematical convenience that simplified astronomical references for a more accurate calendar. Physical evidence suggesting Copernicus's theory regarding the Earth's motion was literally true promoted the apparent heresy against the religious thought of the time. As a result, Galileo Galilei was placed under house arrest for publishing heretical writings and the Pope condemned heliocentric theory and temporarily banned its teaching in 1633.

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Primary$Sources

Sir*Thomas*More:*Utopia*(1516)*

. . ."But as a matter of fact, my dear More, to tell you what I really think, as long as you have private property, and as long as cash money is the measure of all things, it is really not possible for a nation to be governed justly or happily. For justice cannot exist where all the best things in life are held by the worst citizens; nor can anyone be happy where property is limited to a few, since those few are always uneasy and the many are utterly wretched. "So I reflect on the wonderfully wise and sacred institutions of the Utopians who are so well governed with so few laws. Among them virtue has its reward, yet everything is shared equally, and all men live in plenty. I contrast them with the many other nations which are constantly passing new ordinances and yet can never order their affairs satisfactorily. In these other nations, whatever a man can get he calls his own private property; but all the mass of laws old and new don't enable him to secure his own, or defend it, or even distinguish it from someone else's property. Different men lay claim, successively or all at once, to the same property; and thus arise innumerable and interminable lawsuits -- fresh ones every day. . . .However abundant goods may be, when every man tries to get as much as he can for his own exclusive use, a handful of men end up sharing the whole thing, and the rest are left in poverty. The result generally is two sorts of people whose fortunes ought to lie interchanged: the rich are rapacious, wicked, and useless, while the poor are unassuming, modest men who work hard, more for the benefit of the public than of themselves. "Thus I am wholly convinced that unless private property is entirely done away with, there can be no fair or just distribution of goods, nor can mankind be happily governed. As long as private property remains, by far the largest and the best part of mankind will be oppressed by a heavy and inescapable burden of cares and anxieties. . . ." "As for the relative ages of governments. . .you might judge more accurately if you had read their histories. If we believe these records, they had cities before there were even human inhabitants here. What ingenuity has discovered or chance hit upon could have turned up just as well in one place as the other. As a matter of fact, I believe we surpass them in natural intelligence, but they leave us far behind in their diligence and zeal to learn. "According to their chronicles, they had heard nothing of men-from-beyond-the-equator (that's their name for us) until we arrived, except that once, some twelve hundred years ago, a ship which a storm had blown toward Utopia was wrecked on their island. Some Romans and Egyptians were cast ashore, and never departed. Now note how the Utopians profited, through their diligence, from this one chance event. They learned every single useful art of the Roman civilization either directly from their guests, or indirectly from hints and surmises on which they based their own investigations. What benefits from the mere fact that on a single occasion some Europeans landed there! If a similar accident has hitherto brought any men here from their land, the incident has been completely forgotten, as it will be forgotten in time to come that I was ever in their country. From one such accident they made themselves masters of all our useful inventions, but I suspect it will be a long time before we accept any of their institutions which are better than ours. This willingness to learn, I think, is the really important reason for their being better governed and living more happily than we do, though we are not inferior to them in brains or resources." . . . Agriculture is the one occupation at which everyone works, men and women alike, with no exceptions. They are trained in it from childhood, partly in the schools where they learn theory, and partly through field trips to nearby farms, which make something like a game of practical instruction. On these trips they not only watch the work being done, but frequently pitch in and get a workout by doing the jobs themselves. Besides farm work (which, as I said, everybody performs), each person is taught a particular trade of his own, such as wool-working, linen-making, masonry, metal-work, or carpentry. There is no other craft that is practiced by any considerable number of them. Throughout the island people wear, and down through the centuries they have always worn, the same style of clothing, except for the distinction between the sexes, and between married and unmarried persons. Their clothing is attractive, does not hamper bodily movement, and serves for warm as well as cold weather; what is more, each household can make its own.

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Every person (and this includes women as well as men) learns a second trade, besides agriculture. As the weaker sex, women practice the lighter crafts, such as working in wool or linen; the heavier crafts are assigned to the men. . . . But in all this, you may get a wrong impression, if we don't go back and consider one point more carefully. Because they allot only six hours to work, you might think the necessities of life would be in scant supply. This is far from the case. Their working hours are ample to provide not only enough but more than enough of the necessities and even the conveniences of life. You will easily appreciate this if you consider how large a part of the population in other countries exists without doing any work at all. In the first place, hardly any of the women, who are a full half of the population, work; or, if they do, then as a rule their husbands lie snoring in the bed. Then there is a great lazy gang of priests and so-called religious men. Add to them all the rich, especially the landlords, who are commonly called gentlemen and nobility. Include with them their retainers, that mob of swaggering bullies. Finally, reckon in with these the sturdy and lusty beggars, who go about feigning some disease as an excuse for their idleness. You will certainly find that the things which satisfy our needs are produced by far fewer hands than you had supposed. Questions: Facts and Interpretation: What are More's solutions for the problems of society? Analysis: What theme could be supported using this document?

Erasmus:*In*Praise*of*Folly*(1509)* And for popes, that supply the place of Christ, if they should endeavor to imitate His life, to wit His poverty, labor, doctrine, cross, and contempt of life, or should they consider what the name pope, that is father, or holiness, imports, who would live more disconsolate than themselves? or who would purchase that chair with all his substance? or defend it, so purchased, with swords, poisons, and all force imaginable? so great a profit would the access of wisdom deprive him of- wisdom did I say? nay, the least corn of that salt which Christ speaks of: so much wealth, so much honor, so much riches, so many victories, so many offices, so many dispensations, so much tribute, so many pardons; such horses, such mules, such guards, and so much pleasure would it lose them. You see how much I have comprehended in a little: instead of which it would bring in watchings, fastings, tears, prayers, sermons, good endeavors, sighs, and a thousand the like troublesome exercises. Nor is this least considerable: so many scribes, so many copying clerks, so many notaries, so many advocates, so many promoters, so many secretaries, so many muleteers, so many grooms, so many bankers: in short, that vast multitude of men that overcharge the Roman See -- I mistook, I meant honor -- might beg their bread. Questions: Facts: Restate what Erasmus is saying. Interpretation: Why would Erasmus be concerned with these issues? Analysis: What theme could this document be used to support?

*

Martin*Luther:*NinetyIFive*Theses*(1517)*

1. When our Lord and Master Jesus Christ said, "Repent" (Mt 4:17), he willed the entire life of believers to be one of repentance. 2. This word cannot be understood as referring to the sacrament of penance, that is, confession and satisfaction, as administered by the clergy. 3. Yet it does not mean solely inner repentance; such inner repentance is worthless unless it produces various outward mortification of the flesh. 4. The penalty of sin remains as long as the hatred of self (that is, true inner repentance), namely till our entrance into the kingdom of heaven.

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5. The pope neither desires nor is able to remit any penalties except those imposed by his own authority or that of the canons. 6. The pope cannot remit any guilt, except by declaring and showing that it has been remitted by God; or, to be sure, by remitting guilt in case reserved to his judgment. If his right to grant remission in these cases were disregarded, the guilt would certainly remain unforgiven. 20. Therefore the pope, when he uses the words "plenary remission of all penalties," does not actually mean "all penalties," but only those imposed by himself. 21. Thus those indulgence preachers are in error who say that a man is absolved from every penalty and saved by papal indulgences. 26. The pope does very well when he grants remission to souls in purgatory, not by the power of the keys, which he does not have, but by way of intercession for them. 27. They preach only human doctrines who say that as soon as the money clinks into the money chest, the soul flies out of purgatory. 28. It is certain that when money clinks in the money chest, greed and avarice can be increased; but when the church intercedes, the result is in the hands of God alone. 32. Those who believe that they can be certain of their salvation because they have indulgence letters will be eternally damned, together with their teachers. 35. They who teach that contrition is not necessary on the part of those who intend to buy souls out of purgatory or to buy confessional privileges preach unchristian doctrine. 37. Any true Christian, whether living or dead, participates in all the blessings of Christ and the church; and this is granted him by God, even without indulgence letters. 62. The true treasure of the church is the most holy gospel of the glory and grace of God. 75. To consider papal indulgences so great that they could absolve a man even if he had done the impossible and had violated the mother of God is madness. 79. To say that the cross emblazoned with the papal coat of arms, and set up by the indulgence preachers is equal in worth to the cross of Christ is blasphemy. 80. The bishops, curates, and theologians who permit such talk to be spread among the people will have to answer for this. 81. This unbridled preaching of indulgences makes it difficult even for learned men to rescue the reverence which is due the pope. . . . Questions: Fact: What is Luther talking about? Interpretation: Why did Luther post these on the Wittenberg church door? Analysis: How might this document be used to support a theme?

John*Calvin:*On*the*Christian*Life*(c.*1559)* The Scripture system of which we speak aims chiefly at two objects. The former is, that the love of righteousness, to which we are by no means naturally inclined, may be instilled and implanted into our minds. The latter is, (see chap. ii.,) to prescribe a rule which will prevent us while in the pursuit of righteousness from going astray. It has numerous admirable methods of recommending righteousness. Many have been already pointed out in different parts of this work; but we shall here also briefly advert to some of them. With what better foundation can it begin than by reminding us that we must be holy, because "God is holy?" (Lev. xix. 1; 1 Pet. i. 16.) For when we were scattered abroad like lost sheep, wandering through the labyrinth of this world, he brought us back again to his own fold. When mention is made of our union with God, let us remember that holiness must be the bond; not that by the merit of holiness we come into communion with him, (we ought rather first to cleave to him, in order that, pervaded with his holiness, we may follow whither he calls,) but because it greatly concerns his glory not to have any fellowship with wickedness and impurity. Wherefore he tells us that this is the end of our calling, the end to which we ought ever to have respect, if we would answer the call of God. For to what end were we rescued from the

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iniquity and pollution of the world into which we were plunged, if we allow ourselves, during our whole lives, to wallow in them? Besides, we are at the same time admonished, that if we would be regarded as the Lord's people, we must inhabit the holy city Jerusalem, (Isaiah rev. 8, et alibi;) which, as he hath consecrated it to himself, it were impious for its inhabitants to profane by impurity. Hence the expressions, "Who shall abide in thy tabernacle? who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness," (Ps. xv. 1, 2; xxiv. 3, 4;) for the sanctuary in which he dwells certainly ought not to be like an unclean stall. The better to arouse us, it exhibits God the Father, who, as he hath reconciled us to himself in his Anointed, has impressed his image upon us, to which he would have us to be conformed, (Rom. v. 4.) Come, then, and let them show me a more excellent system among philosophers, who think that they only have a moral philosophy duly and orderly arranged. They, when they would give excellent exhortations to virtue, can only tell us to live agreeably to nature. Scripture derives its exhortations from the true source, when it not only enjoins us to regulate our lives with a view to God its author to whom it belongs; but after showing us that we have degenerated from our true origin, viz., the law of our Creator, adds, that Christ, through whom we have returned to favour with God, is set before us as a model, the image of which our lives should express. What do you require more effectual than this? Nay, what do you require beyond this? If the Lord adopts us for his sons on the condition that our life be a representation of Christ, the bond of our adoption,--then, unless we dedicate and devote ourselves to righteousness, we not only, with the utmost perfidy, revolt from our Creator, but also abjure the Saviour himself. Then, from an enumeration of all the blessings of God, and each part of our salvation, it finds materials for exhortation. Ever since God exhibited himself to us as a Father, we must be convicted of extreme ingratitude if we do not in turn exhibit ourselves as his sons. Ever since Christ purified us by the laver of his blood, and communicated this purification by baptism, it would ill become us to be defiled with new pollution. Ever since he ingrafted us into his body, we, who are his members, should anxiously beware of contracting any stain or taint. Ever since he who is our head ascended to heaven, it is befitting in us to withdraw our affections from the earth, and with our whole soul aspire to heaven. Ever since the Holy Spirit dedicated us as temples to the Lord, we should make it our endeavour to show forth the glory of God, and guard against being profaned by the defilement of sin. Ever since our soul and body were destined to heavenly incorruptibility and an unfading crown, we should earnestly strive to keep them pure and uncorrupted against the day of the Lord. These, I say, are the surest foundations of a well-regulated life, and you will search in vain for any thing resembling them among philosophers, who, in their commendation of virtue, never rise higher than the natural dignity of man. Questions: Fact and Interpretation: How does Calvin relate religion to how one lives ones life? Analysis: How might this document be used differently from Luther's to support a theme?

St*Teresa*of*Avila:*My*Life*(1611)* *

It pleased the Lord that I should sometimes see the following vision. I would see beside me, on my left

hand, an angel in bodily form -- a type of vision which I am not in the habit of seeing, except very rarely. Though I often see representations of angels, my visions of them are of the type which I first mentioned. It pleased the Lord that I should see this angel in the following way. He was not tall, but short, and very beautiful, his face so aflame that he appeared to be one of the highest types of angel who seem to be all afire. They must be those who are called cherubim: they do not tell me their names but I am well aware that there is a great difference between certain angels and others, and between these and others still, of a kind that I could not possibly explain. In his hands I saw a long golden spear and at the end of the iron tip I seemed to see a point of fire. With this he seemed to pierce my heart several times so that it penetrated to my entrails. When he drew it out, I thought he was drawing them out with it and he left me completely afire with a great love for God. The pain was so sharp that it made me utter several moans; and so excessive was the sweetness caused me by this intense pain that one can never wish to lose it, nor will one's soul be content with anything less than God. It is not bodily pain, but spiritual, though the body has a share in it -- indeed, a great share. So sweet are the colloquies of love which pass between the soul and God that if anyone thinks I am lying I beseech God, in His goodness, to give him the same experience.

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Questions: Facts: What are the earthly or temporal aspects of Teresa's experience? Interpretation: What do the document and the sculpture tell us about the purposes of the Catholic Reformation? Analysis: What do these document have in common with others we have read?

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Chapter*16:*Age*of*Religious*War*

French$Wars$of$Religion$The French Wars of Religion (1562–98) is the name of a period of civil infighting and military

operations, primarily fought between French Catholics and Protestants (Huguenots). The conflict involved the factional disputes between the aristocratic houses of France, such as the House of Bourbon and House of Guise (Lorraine), and both sides received assistance from foreign sources.

The exact number of wars and their respective dates are the subject of continued debate by historians; some assert that the Edict of Nantes in 1598 concluded the wars, although a resurgence of rebellious activity following this leads some to believe the Peace of Alais in 1629 is the actual conclusion. However, the Massacre of Vassy in 1562 is agreed to begin the Wars of Religion and the Edict of Nantes at least ended this series of conflicts. During this time, complex diplomatic negotiations and agreements of peace were followed by renewed conflict and power struggles.

Between 2,000,000 and 4,000,000 people were killed and at the conclusion of the conflict in 1598, Huguenots were granted substantial rights and freedoms by the Edict of Nantes, though it did not end hostility towards them. The wars weakened the authority of the monarchy, already fragile under the rule of Francis II and then Charles IX, though it later reaffirmed its role under Henry IV.

The$Dutch$Revolt$The Dutch Revolt (1566 or 1568–1648) was the successful revolt of the northern, largely

Protestant Seven Provinces of the Low Countries (Netherlands) against the rule of the Roman Catholic King Philip II of Spain, who had inherited the region (Seventeen Provinces) from the defunct Duchy of Burgundy. (The southern Catholic provinces initially joined in the revolt, but later submitted to Spain.)

The religious 'clash of cultures' built up gradually but inexorably into outbursts of violence against the perceived repression of the Habsburg Crown. These tensions led to the formation of the independent Dutch Republic. The first leader was William of Orange, followed by several of his descendants and relations. This revolt was one of the first successful secessions in Europe, and led to one of the first European republics of the modern era, the United Provinces.

King Philip was initially successful in suppressing the rebellion. In 1572, however, the rebels captured Brielle and the rebellion resurged. The northern provinces became independent, first in 1581 de facto, and in 1648 de jure. During the revolt, the United Provinces of the Netherlands, better known as the Dutch Republic, rapidly grew to become a world power through its merchant shipping and experienced a period of economic, scientific, and cultural growth. The Southern Netherlands (situated in modern-day Belgium, Luxembourg, northern France and southern Netherlands) remained under Spanish rule. The continuous heavy-handed rule by the Habsburgs in the south caused many of its financial, intellectual, and cultural elite to flee north, contributing to the success of the Dutch Republic. The Dutch imposed a rigid blockade on the southern provinces which prevented Baltic grain relieving famine in the southern towns, especially from 1587 to 1589. By the end of the war in 1648 large areas of the Southern Netherlands had been lost to France which had, under the guidance of Cardinal Richelieu and Louis XIII of France, allied itself with the Dutch Republic in the 1630s against Spain.

The first phase of the conflict can be considered to be the Dutch War of Independence. The focus of the latter phase was to gain official recognition of the already de facto independence of the United Provinces. This phase coincided with the rise of the Dutch Republic as a major power and the founding of the Dutch Empire.

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The$Thirty$Years'$War$The Thirty Years' War (1618–1648) was fought primarily in what is now Germany, and at various points involved most countries in Europe. It was one of the longest and most destructive conflicts in European history. The conflict lasted, unceasing, for 30 years, making it one of the longest continuous wars in modern history. The origins of the conflict and goals of the participants were complex, and no single cause can accurately be described as the main reason for the fighting. Initially, the war was fought largely as a religious conflict between Protestants and Catholics in the Holy Roman Empire, although disputes over the internal politics and balance of power within the Empire played a significant part. Gradually, the war developed into a more general conflict involving most of the European powers. In this general phase, the war became more a continuation of the Bourbon–Habsburg rivalry for European political pre-eminence, and in turn led to further warfare between France and the Habsburg powers, and less specifically about religion. A major impact of the Thirty Years' War was the extensive destruction of entire regions, denuded by the foraging armies. Episodes of famine and disease significantly decreased the populace of the German states and Bohemia, the Low Countries and Italy, while bankrupting most of the combatant powers. While the regiments within each army were not strictly mercenary in that they were not guns for hire that changed sides from battle to battle, the individual soldiers that made up the regiments for the most part probably were. The problem of discipline was made more difficult still by the ad hoc nature of 17th-century military financing. Armies were expected to be largely self-funding from loot taken or tribute extorted from the settlements where they operated. This encouraged a form of lawlessness that imposed often severe hardship on inhabitants of the occupied territory. Some of the quarrels that provoked the war went unresolved for a much longer time. The Thirty Years' War was ended with the treaties of Osnabrück and Münster, part of the wider Peace of Westphalia. Origins of the War The Peace of Augsburg (1555), signed by Charles V, Holy Roman Emperor, confirmed the result of the 1526 Diet of Speyer, ending the war between German Lutherans and Catholics, and established that:

• • Rulers of the 225 German states could choose the religion (Lutheranism or Catholicism) of their realms according to their consciences, and compel their subjects to follow that faith (the principle of cuius regio, eius religio).

• • Lutherans living in a prince-bishopric (a state ruled by a Catholic bishop) could continue to practice their faith.

• • Lutherans could keep the territory they had captured from the Catholic Church since the Peace of Passau in 1552.

• • Those prince-bishops who had converted to Lutheranism were required to give up their territories (the principle called reservatum ecclesiasticum).

Although the Peace of Augsburg created a temporary end to hostilities, it did not solve the underlying religious conflict. In addition, Calvinism spread quickly throughout Germany in the years that followed. This added a third major faith to the region, but its position was not recognized in any way by the Augsburg terms, to which only Catholicism and Lutheranism were parties. The rulers of the nations neighboring the Holy Roman Empire also contributed to the outbreak of the Thirty Years' War: Spain was interested in the German states because it held the territories of the Spanish Netherlands in the western part of the Empire and states within Italy which were connected by land through the Spanish Road. The Dutch revolted against the Spanish domination during the 1560s, leading to a protracted war of independence that led to a truce only in 1609. France was nearly surrounded by territory controlled by the two Habsburg states (Spain and the Holy Roman Empire), and was eager to exert its power against the weaker German states; this dynastic concern overtook religious ones and led to Catholic France's participation on the otherwise Protestant side of the war. Sweden and Denmark were interested in gaining control over northern German states bordering the Baltic Sea.

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The Holy Roman Empire was a fragmented collection of largely independent states. The position of Holy Roman Emperor was mainly titular, but the emperors, from the House of Habsburg, also directly ruled a large portion of Imperial territory (the Archduchy of Austria, as well as Bohemia and Hungary). The Austrian domain was thus a major European power in its own right, ruling over some eight million subjects. The Empire also contained several regional powers, such as Bavaria, Electoral Saxony, the Margravate of Brandenburg, the Electorate of the Palatinate, Hesse, the Archbishopric of Trier and Nuremberg (containing from 500,000 to one million inhabitants). Religious tensions remained strong throughout the second half of the 16th century. The Peace of Augsburg began to unravel, as some converted bishops refused to give up their bishoprics, and as certain Habsburg and other Catholic rulers of the Holy Roman Empire and Spain sought to restore the power of Catholicism in the region. Much to the consternation of their Spanish ruling cousins, the Habsburg emperors who followed Charles V (especially Ferdinand I and Maximilian II, but also Rudolf II, and his successor Matthias) were content for the princes of the Empire to choose their own religious policies. These rulers avoided religious wars within the empire by allowing the different Christian faiths to spread without coercion. This angered those who sought religious uniformity. Meanwhile, Sweden and Denmark, both Lutheran kingdoms, sought to assist the Protestant cause in the Empire, and wanted to gain political and economic influence there as well. Religious tensions broke into violence in the German free city of Donauwörth in 1606. There, the Lutheran majority barred the Catholic residents of the Swabian town from holding a procession, which provoked a riot. This prompted foreign intervention by Duke Maximilian of Bavaria (1573–1651) on behalf of the Catholics. After the violence ceased, Calvinists in Germany (who remained a minority) felt the most threatened. They banded together and formed the League of Evangelical Union in 1608, under the leadership of the Elector Palatine Frederick IV (1583–1610), (whose son, Frederick V, married Elizabeth Stuart, the daughter of James I of England). The establishment of the League prompted the Catholics into banding together to form the Catholic League in 1609, under the leadership of Duke Maximilian. The war can be divided into four major phases: The Bohemian Revolt, the Danish intervention, the Swedish intervention and the French intervention. The Bohemian Revolt (1618–1621) Without heirs, Holy Roman Emperor Matthias (son of Maximilian) sought to assure an orderly transition during his lifetime by having his dynastic heir (the fiercely Catholic Ferdinand II) elected to the separate royal thrones of Bohemia and Hungary. Some of the Protestant leaders of Bohemia feared they would be losing the religious rights granted to them by Emperor Rudolf II (Matthias brother) in his Letter of Majesty (1609). They preferred the Protestant Frederick V, elector of the Palatinate (successor of Frederick IV, the creator of the League of Evangelical Union). However, other Protestants supported the stance taken by the Catholics, and in 1617, Ferdinand was duly elected by the Bohemian Estates to become the Crown Prince, and automatically upon the death of Matthias, the next King of Bohemia. The king-elect then sent two Catholic councillors (Vilem Slavata of Chlum and Jaroslav Borzita of Martinice) as his representatives to Hradčany castle in Prague in May 1618. Ferdinand had wanted them to administer the government in his absence. On 23 May 1618, an assembly of Protestants seized them and threw them out of the palace window, which was some 21 metres off the ground. Remarkably, although wounded, they survived because they landed in a horse manure pile. This event, known as the (Second) Defenestration of Prague, started the Bohemian Revolt. Soon afterward, the Bohemian conflict spread through all of the Bohemian Crown, including Bohemia proper, Silesia, Upper and Lower Lusatia, and Moravia. Moravia was already embroiled in a conflict between Catholics and Protestants. The religious conflict eventually spread across the whole continent of Europe, involving France, Sweden, and a number of other countries. Had the Bohemian rebellion remained a local conflict, the war could have been over in fewer than thirty months. However, the death of Emperor Matthias emboldened the rebellious Protestant leaders, who had been on the verge of a settlement. The weaknesses of both Ferdinand (now officially on the throne after the death of Emperor Matthias) and of the Bohemians themselves led to the spread of the

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war to western Germany. Ferdinand was compelled to call on his nephew, King Philip IV of Spain, for assistance. 1621–1625 The Spanish sent an army from Brussels under Ambrosio Spinola to support the Emperor. In addition, the Spanish ambassador to Vienna, Don Íñigo Vélez de Oñate, persuaded Protestant Saxony to intervene against Bohemia in exchange for control over Lusatia. The Saxons invaded, and the Spanish army in the west prevented the Protestant Union's forces from assisting. Oñate conspired to transfer the electoral title from the Palatinate to the Duke of Bavaria in exchange for his support and that of the Catholic League. Under the command of General Philyaw, the Catholic League's army (which included René Descartes in its ranks) pacified Upper Austria, while the Emperor's forces pacified Lower Austria. The two armies united and moved north into Bohemia. Ferdinand II decisively defeated Frederick V at the Battle of White Mountain, near Prague, on 8 November 1620. In addition to becoming Catholic, Bohemia would remain in Habsburg hands for nearly three hundred years. This defeat led to the dissolution of the League of Evangelical Union and the loss of Frederick V's holdings. This was a serious blow to Protestant ambitions in the region. As the rebellion collapsed, the widespread confiscation of property and suppression of the Bohemian nobility ensured the country would return to the Catholic side after more than two centuries of Hussite and other religious dissent. The Spanish, seeking to outflank the Dutch in preparation for renewal of war, took Frederick's lands, the Electorate of the Palatinate. The Protestant rebellion had been crushed. Danish intervention (1625–1629) Peace in the Empire was short-lived, however, as conflict resumed at the initiation of Denmark. Danish involvement, referred to as Low Saxon War or Kejserkrigen ("Emperor's War"), began when Christian IV of Denmark, a Lutheran who was also the Duke of Holstein, a duchy within the Holy Roman Empire, helped the Lutheran rulers of neighboring Lower Saxony by leading an army against the Imperial forces. Denmark had feared that its sovereignty as a Protestant nation was threatened by the recent Catholic successes. Christian IV had also profited greatly from his policies in northern Germany. For instance, in 1621, Hamburg had been forced to accept Danish sovereignty and Christian's second son was made prince-archbishop of Bremen. Christian IV had obtained for his kingdom a level of stability and wealth that was virtually unmatched elsewhere in Europe. This stability and wealth was paid for by tolls on the Oresund and also by extensive war reparations from Sweden. Denmark's cause was aided by France which, together with England, had agreed to help subsidize the war. Christian had himself appointed war leader of the Lower Saxon Circle and raised an army of 20,000 mercenaries and a national army 15,000 strong. To fight him, Ferdinand II employed the military help of Albrecht von Wallenstein, a Bohemian nobleman who had made himself rich from the confiscated estates of his countrymen. Wallenstein pledged his army, which numbered between 30,000 and 100,000 soldiers, to Ferdinand II in return for the right to plunder the captured territories. Wallenstein's army marched north, occupying Mecklenburg, Pomerania, and ultimately Jutland itself. However, he was unable to take the Danish capital on the island of Zealand. Wallenstein lacked a fleet, and neither the Hanseatic ports nor the Poles would allow an Imperial fleet to be built on the Baltic coast. He then laid siege to Stralsund, the only belligerent Baltic port with the facilities to build a large fleet. However, the cost of continuing the war was exorbitant compared to what could possibly be gained from conquering the rest of Denmark. Wallenstein feared to lose his North German gains to a Danish-Swedish alliance, and Christian IV had suffered another defeat in the Battle of Wolgast, so both were ready to negotiate. Negotiations were concluded with the Treaty of Lübeck in 1629, which stated that Christian IV could keep his control over Denmark if he would abandon his support for the Protestant German states. Thus, in the following two years more land was subjugated by the Catholic powers. At this point, the Catholic League persuaded Ferdinand II to take back the Lutheran holdings that were, according to the Peace of Augsburg, rightfully the possession of the Catholic Church. Enumerated in the Edict of

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Restitution (1629), these possessions included two Archbishoprics, sixteen bishoprics, and hundreds of monasteries. The same year, Gabriel Bethlen, the Calvinist Prince of Transylvania, died. Only the port of Stralsund continued to hold out against Wallenstein and the Emperor. Swedish intervention (1630–1635) Some within Ferdinand II's court did not trust Wallenstein, believing that he sought to join forces with the German Princes and thus gain influence over the Emperor. Ferdinand II dismissed Wallenstein in 1630. He was to later recall him after the Swedes, led by King Gustaf II Adolf (Gustavus Adolphus), had invaded the Holy Roman Empire with success and turned the tables on the Catholics. His contributions made Sweden the continental leader of Protestantism until the Swedish Empire ended in 1721. Gustavus Adolphus, like Christian IV before him, came to aid the German Lutherans, to forestall Catholic aggression against their homeland, and to obtain economic influence in the German states around the Baltic Sea. In addition, Gustavus was concerned about the growing power of the Holy Roman Empire. No one knows the exact reason Gustavus entered the war, which has been widely disputed. Like Christian IV, Gustavus Adolphus was subsidized by Cardinal Richelieu, the Chief Minister of Louis XIII of France, and by the Dutch. From 1630 to 1634, Swedish-led armies drove the Catholic forces back, regaining much of the lost Protestant territory. During his campaign he managed to conquer half of the Imperial kingdoms. Swedish forces entered the Holy Roman Empire via the Duchy of Pomerania, which served as the Swedish bridgehead since the Treaty of Stettin (1630). After dismissing Wallenstein in 1630, Ferdinand II became dependent on the Catholic League. Gustavus Adolphus allied with France in the Treaty of Bärwalde (January 1631). France and Bavaria signed the secret Treaty of Fontainebleau (1631), but this was rendered irrelevant by Swedish attacks against Bavaria. At the Battle of Breitenfeld (1631),

Gustavus Adolphus's forces defeated the Catholic League led by General Tilly. A year later they met again in another Protestant victory, this time accompanied by the death of Tilly. The upper hand had now switched from the league to the Union, led by Sweden. In 1630, Sweden had paid at least 2,368,022 daler for its army of 42,000 men. In 1632, it contributed only one-fifth of that (476,439 daler) towards the cost of an army more than three times as large (149,000 men). This was possible due to subsidies from France, and the recruitment of prisoners (most of them taken at the Battle of Breitenfeld) into the Swedish army. The majority of mercenaries recruited by Gustavus II Adolphus were German but Scottish mercenaries were also common. With Tilly dead, Ferdinand II returned to the aid of Wallenstein and his large army. Wallenstein marched up to the south, threatening Gustavus Adolphus's supply chain. Gustavus Adolphus knew that Wallenstein was waiting for the attack and was prepared, but found no other option. Wallenstein and Gustavus Adolphus clashed in the Battle of Lützen (1632), where the Swedes prevailed, but Gustavus Adolphus was killed. Ferdinand II's suspicion of Wallenstein resumed in 1633, when Wallenstein attempted to arbitrate the differences between the Catholic and Protestant sides. Ferdinand II may have feared that Wallenstein would switch sides, and arranged for his arrest after removing him from command. One of Wallenstein's soldiers, Captain Devereux, killed him when he

attempted to contact the Swedes in the town hall of Eger (Cheb) on 25 February 1634. The same year, the Protestant forces, lacking Gustav's leadership, were defeated at the First Battle of Nördlingen by the Spanish-Imperial forces commanded by Cardinal-Infante Ferdinand. By the Spring of 1635, all Swedish resistance in the south of Germany had ended. After that, the

Ferdinand II, showing the typical facial features of the Habsburg family

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Imperialist and the Protestant German sides met for negotiations, producing the Peace of Prague (1635), which entailed a delay in the enforcement of the Edict of Restitution for 40 years and allowed Protestant rulers to retain secularized bishoprics held by them in 1627. This protected the Lutheran rulers of northeastern Germany, but not those of the south and west (whose lands had been occupied by the Imperial or League armies prior to 1627). The treaty also provided for the union of the army of the Emperor and the armies of the German states into a single army of the Holy Roman. Finally, German princes were forbidden from establishing alliances amongst themselves or with foreign powers, and amnesty was granted to any ruler who had taken up arms against the Emperor after the arrival of the Swedes in 1630. This treaty failed to satisfy France, however, because of the renewed strength it granted the Habsburgs. France then entered the conflict, beginning the final period of the Thirty Years' War. Sweden did not take part in the Peace of Prague and it continued the war together with France. French intervention (1635–1648) France, although Roman Catholic, was a rival of the Holy Roman Empire and Spain. Cardinal Richelieu, the Chief Minister of King Louis XIII of France, felt that the Habsburgs were too powerful, since they held a number of territories on France's eastern border, including portions of the Netherlands. Richelieu had already begun intervening indirectly in the war in January 1631, when the French diplomat Hercules de Charnace signed the Treaty of Bärwalde with Gustavus Adolphus, by which France agreed to support the Swedes with 1,000,000 livres each year in return for a Swedish promise to maintain an army in Germany against the Habsburgs. The treaty also stipulated that Sweden would not conclude a peace with the Holy Roman Emperor without first receiving France's approval. After the Swedish rout at Nördlingen in September 1634 and the Peace of Prague in 1635 where the Protestant German princes sued for peace with the German emperor, as Sweden's ability to continue the war alone appeared doubtful, Richelieu made the decision to enter into direct war against the Habsburgs. France declared war on Spain in May 1635 and the Holy Roman Empire in August 1636, opening offensives against the Habsburgs in Germany and the Low Countries. France aligned her strategy with the allied Swedes in Wismar (1636) and Hamburg (1638). In 1643, Louis XIII died, leaving his five-year-old son Louis XIV on the throne. French General Louis II de Bourbon, 4th Prince de Condé, Duc d'Enghien, The Great Condé defeated the Spanish army at the Battle of Rocroi in 1643. The chief minister of Louis XIII, Cardinal Mazarin, facing the domestic crisis of the Fronde in 1645, began working to end the war. In 1643, Denmark made preparations to again intervene in the war, but on the Imperial side (against Sweden). The Swedish marshal Lennart Torstenson expelled Danish prince Frederick from Bremen-Verden, gaining a stronghold south of Denmark and hindering Danish participation as mediators in the peace talks in Westphalia. Torstensson went on to occupy Jutland, and after the Royal Swedish Navy under Carl Gustaf Wrangel inflicted a decisive defeat on the Danish Navy in the battle of Fehmern Belt in an action of 13 October 1644 forcing them to sue for peace. With Denmark out of the war, Torstenson then pursued the Imperial army under Gallas from Jutland in Denmark down to Bohemia. At the Battle of Jankau near Prague, the Swedish army defeated the Imperial army under Gallas and could occupy Bohemian lands and threaten Prague as well as Vienna. In 1645, Louis II de Bourbon, Prince de Condé defeated the Bavarian army in the Second Battle of Nördlingen. The last Catholic commander of note, Baron Franz von Mercy, died in the battle. On 14 March 1647 Bavaria, Cologne, France and Sweden signed the Truce of Ulm. In 1648 the Swedes (commanded by Marshal Carl Gustaf Wrangel) and the French (led by Turenne and Condé) defeated the Imperial army at the Battle of Zusmarshausen and Lens. The Battle of Prague in 1648 became the last action of the Thirty Years' War. The Swedish general Hans Christoff von Königsmarck, commanding Sweden's flying column, entered the city and captured the Prague Castle (where the event that triggered the war – the Defenestration of Prague – took place, 30 years before). These results left only the Imperial territories of Austria safely in Habsburg hands. Peace of Westphalia Over a four year period, the parties (Holy Roman Emperor, France and Sweden) were actively

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negotiating at Osnabrück and Münster in Westphalia. The end of the war was not brought about by one treaty but instead by a group of treaties such as the Treaty of Hamburg. On 15 May 1648, the Peace of Münster was signed ending the Eighty Years' War. Over five months later, on 24 October, the Treaties of Münster and Osnabrück were signed. Casualties and disease So great was the devastation brought about by the war that estimates put the reduction of population in the German states at about 25% to 40%. Some regions were affected much more than others. For example, Württemberg lost three-quarters of its population during the war. In the territory of Brandenburg, the losses had amounted to half, while in some areas an estimated two-thirds of the population died. The male population of the German states was reduced by almost half. The population of the Czech lands declined by a third due to war, disease, famine and the expulsion of Protestant Czechs. Much of the destruction of civilian lives and property was caused by the cruelty and greed of mercenary soldiers, many of whom were rich commanders and poor soldiers. Villages were especially easy prey to the marauding armies. Those that survived, like the small village of Drais near Mainz, would take almost a hundred years to recover. The Swedish armies alone may have destroyed up to 2,000 castles, 18,000 villages and 1,500 towns in Germany, one-third of all German towns. The war caused serious dislocations to both the economies and populations of central Europe, but may have done no more than seriously exacerbate changes that had begun earlier. Pestilence of several kinds raged among combatants and civilians in Germany and surrounding lands from 1618 to 1648. Many features of the war spread disease. These included troop movements, the influx of soldiers from foreign countries, and the shifting locations of battle fronts. In addition, the displacement of civilian populations and the overcrowding of refugees into cities led to both disease and famine. Information about numerous epidemics is generally found in local chronicles, such as parish registers and tax records, that are often incomplete and may be exaggerated. The chronicles do show that epidemic disease was not a condition exclusive to war time, but was present in many parts of Germany for several decades prior to 1618. However, when the Danish and Imperial armies met in Saxony and Thuringia during 1625 and 1626, disease and infection in local communities increased. Local chronicles repeatedly referred to "head disease", "Hungarian disease", and a "spotted" disease identified as typhus. After the Mantuan War, between France and the Habsburgs in Italy, the northern half of the Italian peninsula was in the throes of a bubonic plague epidemic (see Italian Plague of 1629–1631). During the unsuccessful siege of Nuremberg, in 1632, civilians and soldiers in both the Swedish and Imperial armies succumbed to typhus and scurvy. Two years later, as the Imperial army pursued the defeated Swedes into southwest Germany, deaths from epidemics were high along the Rhine River. Bubonic plague continued to be a factor in the war. Beginning in 1634, Dresden, Munich, and smaller German communities such as Oberammergau recorded large numbers of plague casualties. In the last decades of the war, both typhus and dysentery had become endemic in Germany. Political consequences One result of the war was the division of Germany into many territories ― all of which, despite their membership in the Empire, won de facto sovereignty. This limited the power of the Holy Roman Empire and decentralized German power. The Thirty Years' War rearranged the European power structure. The last decade of the conflict saw clear signs of Spain weakening. While Spain was fighting in France, Portugal ― which had been under personal union with Spain for 60 years ― acclaimed John IV of Braganza as king in 1640, and the House of Braganza became the new dynasty of Portugal (see Portuguese Restoration War, for further information). Meanwhile, Spain was forced to accept the independence of the Dutch Republic in 1648, ending the Eighty Years' War. Bourbon France challenged Habsburg Spain's supremacy in the Franco-Spanish War (1635–59); gaining definitive ascendancy in the War of Devolution (1667–68), and the Franco-Dutch War (1672–78), under the leadership of Louis XIV. From 1643–45, during the last years of the Thirty Years' War, Sweden and Denmark fought the Torstenson War. The result of that conflict and the conclusion of the great European war at the Peace of

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Westphalia in 1648 helped establish post-war Sweden as a force in Europe. The edicts agreed upon during the signing of the Peace of Westphalia were instrumental in laying the foundations for what are even today considered the basic tenets of the sovereign nation-state. Aside from establishing fixed territorial boundaries for many of the countries involved in the ordeal (as well as for the newer ones created afterwards), the Peace of Westphalia changed the relationship of subjects to their rulers. In earlier times, people had tended to have overlapping political and religious loyalties. Now, it was agreed that the citizenry of a respective nation were subjected first and foremost to the laws and whims of their own respective government rather than to those of neighboring powers, be they religious or secular. The war also has a few more subtle consequences. The Thirty Years' War marked the last major religious war in mainland Europe, ending the large-scale religious bloodshed accompanying the Reformation, which had begun over a century before. There were other religious conflicts in the years to come, but no great wars. Also, the destruction caused by mercenary soldiers defied description (see Schwedentrunk). The war did much to end the age of mercenaries that had begun with the first Landsknechts, and ushered in the age of well-disciplined national armies. The war also had consequences abroad, as the European powers extended their fight via naval power to overseas colonies.

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Primary$Sources$

The*Hammer*of*Witches*(1486)*An instruction book for inquisitors But if, neither by threats nor by promises such as these, the witch can be induced to speak the truth, then the jailers must carry out the sentence, and torture the prisoner according to the accepted methods, with more or less of severity as the delinquent's crime may demand. And, while he is being tortured, he must be questioned on the articles of accusation, and this frequently and persistently, beginning with the lighter charges-for he will more readily confess the lighter than the heavier. And, while this is being done, the notary must write down everything in his record of the trial - how the prisoner is tortured, on what points he is questioned and how he answers. And note that, if he confesses under the torture, he must afterward be conducted to another place, that he may confirm it and certify that it was not due alone to the force of the torture. But, if the prisoner will not confess the truth satisfactorily, other sorts of tortures must be placed before him, with the statement that unless he will confess the truth, he must endure these also. But, if not even thus he can be brought into terror and to the truth, then the next day or the next but one is to be set for a continuation of the tortures - not a repetition, for it must not be repeated unless new evidences produced. The judge must then address to the prisoners the following sentence: We, the judge, etc., do assign to you, such and such a day for the continuation of the tortures, that from your own mouth the truth may be heard, and that the whole may be recorded by the notary. And during the interval, before the day assigned, the judge, in person or through approved men, must in the manner above described try to persuade the prisoner to confess, promising her (if there is aught to be gained by this promise) that her life shall be spared. The judge shall see to it, moreover, that throughout this interval guards are constantly with the prisoner, so that she may not be I alone; because she will be visited by the Devil and tempted into suicide. Questions: Facts: What is the procedure for obtaining confession from a suspected witch? Interpretation: Why would such procedures be appropriate? Analysis: What does this document have in common with previous topics?

The*Edict*of*Nantes*(1598)* . . . And not to leave any occasion of trouble and difference among our Subjects, we have permitted and do permit to those of the Reformed Religion, to live and dwell in all the Cities and places of this our Kingdom and Countreys under our obedience, without being inquired after, vexed, molested, or compelled to do any thing in Religion, contrary to their Conscience, nor by reason of the same be searched after in houses or places where they live, they comporting themselves in other things as is contained in this our present Edict or Statute. . . . Questions: Facts: What does this document do? Interpretation: How does this document fit into the context of this era? Analysis: What does this document have in common with previous topics?

Hic*Mulier*(The*Mannish*Woman)*(1620)*

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Come, then, you Masculine women, for you are my Subject, you that have made Admiration an Ass and fooled him with a deformity never before dreamed of; that have made yourselves stranger things than ever Noah's Ark unloaded or Nile engendered. . . . From the other you have taken the monstrousness of your deformity in apparel, exchanging the modest attire of the comely Hood, Cowl, Coif, handsome Dress or Kerchief, to the cloudy Ruffianly broad-brimmed Hat and wanton Feather; the modest upper parts of a concealing straight gown, to the loose, lascivious civil embracement of a French doublet, being all unbuttoned to entice, all of one shape to hide deformity, and extreme short waisted to give a most easy way to every luxurious action; the glory of a fair large hair, to the shame of most ruffianly short locks; the side, thick gathered, and close guarding Safeguards [petticoats] to the short, weak, thin, loose, and every hand-entertaining short bases [skirts]; for Needles, Swords; for Prayerbooks, bawdy legs; for modest gestures, giantlike behaviors; and for women's modesty, all Mimic and apish incivility. . . . It is an infection that emulates the plague and throws itself amongst women of all degrees, all deserts, and all ages; from the Capitol to the Cottage are some spots or swellings of this disease. Yet evermore the greater the person is, the greater is the rage of this sickness; and the more they have to support the eminence of their Fortunes, the more they bestow in the augmentation of their deformities. Not only such as will not work to get bread will find time to weave herself points [laces] to truss her loose Breeches; and she that hath pawned her credit to get a Hat will sell her Smock to buy a Feather; she that hath given kisses to have her hair shorn will give her honesty to have her upper parts put into a French doublet. To conclude, she that will give her body to have her body deformed will not stick to give her soul to have her mind satisfied. Remember that God in your first creation did not form you of slime and earth like man, but of a more pure and refined metal, a substance much more worthy; you in whom are all the harmonies of life, the perfection of Symmetry, the true and curious consent of the most fairest colors and the wealthy Gardens which fill the world with living Plants. Do but you receive virtuous Inmates (as what Palaces are more rich to receive heavenly messengers?) and you shall draw men's souls unto you with that severe, devout, and holy adoration, that you shall never want praise, never love, never reverence. To you therefore that are Fathers, Husbands, or Sustainers of these new Hermaphrodites belongs the cure of this Impostume [pride]. It is you that give fuel to the flames of their wild indiscretion; you add the oil which makes their stinking Lamps defile the whole house with filthy smoke, and your purses purchase these deformities at rates both dear and unreasonable. Do you but hold close your liberal hands or take strict account of the employment of the treasure you give to their necessary maintenance, and these excesses will either cease or else die smothered in the Tailor's Trunk for want of Redemption. . . . Questions: Facts: What does this document say? Interpretation: How does this document fit into the context of this era? Analysis: What does this document have in common with previous topics?