Who or what is a Catholic? Part 2

The Reformation: A History
by Diarmaid MacCulloch

(Page 2 of 5)

Both the division and the original inheritance continue to shape Europe's effect on the rest of the modern world, for the story of the sixteenth-century Reformation is not only relevant to the little continent of Europe. At the same time as Latin Christian Europe's common culture was falling apart, Europeans were establishing their power in the Americas and on the coasts of Asia and Africa; so all their religious divisions were reproduced there. Because the two first great powers to embark on this enterprise remained loyal to the pope, the early story of Europe's religious expansion is more about Catholics than Protestants - with one huge exception. In the United States of America, Protestantism stemming from England and Scotland set the original patterns of identity, and the diversity within English Protestantism achieved a new synthesis. American life is fired by a continuing energy of Protestant religious practice derived from the sixteenth century. So the Reformation, particularly in its English Protestant form, has created the ideology dominant in the world's one remaining superpower, and Reformation and Counter-Reformation ways of thought remain (often alarmingly) alive and central in American culture and in African and Asian Christianity, even when they have largely become part of history in their European homeland.

This book has no room to describe the ways in which European religion was transformed in these new settings, but it seeks to alert the reader to the different sources of the modern worldwide religious mixture, and how western Europe began exporting its ways of worshipping God to other continents. It will tell a story, to begin with and as far as possible, as an interwoven narrative, because that is how people experienced events. Doing this also minimizes the unfortunate tendency to present the Reformation solely in terms of a handful of significant males, principally Luther, Zwingli, Calvin, Loyola, Cranmer, Henry VIII, and a number of popes. These figures are only part of a story that also involves the movements of popular feeling, the slowly changing lifestyles of ordinary people, and the political and dynastic concerns of landed elites. This is far from saying that the theologians of the Reformation are unimportant, or that they should be ignored. One conclusion to be drawn from the accumulation of recent research on the Latin Church before the upheaval was that it was not as corrupt and ineffective as Protestants have tended to portray it, and that it generally satisfied the spiritual needs of late medieval people.

That recovered perspective only serves to emphasize the importance of the ideas the reformers put forward. They were not attacking a moribund Church that was an easy target, ripe for change; but despite this, their message could still seize the imaginations of enough people to overcome the power and success of the old church structures. Ideas mattered profoundly; they had an independent power of their own, and they could be corrosive and destructive. The most corrosive ideas of all were to be found in the Bible, an explosive, unpredictable force in every age. It will do no harm for the reader trying to make sense of these tangled events to have a Christian Bible ready to hand, or at least to have some mental picture of how the Old and New Testaments of the Bible are arranged. It will also help to read through the various key statements of Christianity provided at the end of this book: two creeds, the Ten Commandments in two significantly different arrangements, and the Lord's Prayer. This is the minimum kit that those caught up in the Reformation would have had at their disposal.

The Reformation is contained within the period historians customarily describe as early modern. Outsiders to historical shoptalk may find this a rather confusing usage, but it is less clumsy than some of the alternatives, and so is a useful label that will appear from time to time in this book. The early modern era is generally reckoned to run from the late fifteenth to the eighteenth centuries, and my survey, after setting the medieval background, runs from around 1490 to around 1700. The 1490s are an appropriate place to start because the new fact about European politics was the shift of warfare to Italy, as the ruling families of France, Spain, and the Holy Roman Empire (Valois, Trastamara, and Habsburg) contended for a leading position in Europe. It was as decisive a change as that later convulsion centering on the Habsburgs, the Thirty Years' War.

The power of ideas explains why the Reformation was such a continentwide event: Using the common language of Latin, which all educated people spoke and wrote, religious revolutionaries could spread their message across smaller-scale culture and language barriers. So this continentwide narrative, the first third of the book, is shaped by crisis points. Such moments are 1517, when the Church's supposedly reforming Lateran Council ended without achieving much, and when Luther caught the imagination of central Europe as a symbol of social transformation; 1525, the culmination of seven years of popular excitement in which anything seemed possible, ending in the defeat of the German peasants' rebellion and widespread popular disillusion; 1541-42, a moment when prospects for reunion and a civilized settlement of religious arguments were real, only to end in disappointment and futility; 1570-72, when a clutch of separate political crises shifted the balance in favor of Protestants in the north, and of Catholics in the south. Throughout these narratives, when England appears in the story, the aim is to escape the complacent insularity that has particularly afflicted the historiography of the Church of England - to show how a kaleidoscope of religious loyalties in offshore islands interacted with changes in mainland Europe, both Protestant and Roman Catholic.

As religious divisions become ever greater, it becomes necessary to split the narrative, so that Part II consists of a series of regional narratives from 1570, between northern, southern, and central Europe. This post-1570 era also witnessed a process to which historians have given the unlovely but perhaps necessary jargon label "confessionalization": the creation of fixed identities and systems of beliefs for separate churches, which had previously been more fluid in their self-understanding, and had not begun by seeking separate identities for themselves - they had wanted to be truly Catholic and reformed. Confessionalization represents the defeat of attempts to rebuild the unified Latin and Catholic Church. In 1618 the outbreak of the most widespread warfare so far in the Reformation, the Thirty Years' War, sealed that defeat. A fragile fifty-year balance between confessional groupings in central Europe was overturned by a political crisis in the kingdom of Bohemia, which sought to throw off Catholic Habsburg rule by electing a German Calvinist monarch; in 1619 this effort was crushed. The resulting war destroyed much of the religious diversity of Reformation Europe, so that the exhausted and polarized society that emerged in 1648 looked very different from that of 1618. Separate from the short treatment of the Thirty Years' War is the section on the Atlantic Isles - England, Ireland, Scotland, Wales. This exception is not just a revival of British insularity: It deals with the British political and religious crisis that ran through three decades from the 1620s and produced one of the most important consequences of the European Reformation, the export of a militant form of English Protestantism to North America.

© 2005 Penguin, a division of Penguin Putnam, used by permission.

About the Author

Diarmaid MacCulloch is a fellow of St. Cross College, Oxford, and professor of the history of the church at Oxford University. His books include Suffolk and the Tudors, winner of the Royal Historical Society's Whitfield Prize, and Thomas Cranmer: A Life, which won the Whitbread Biography Prize, the James Tait Black Prize, and the Duff Cooper Prize.