Protestant Reformation

The Protestant Reformation was a movement in Europe that began with Martin Luther's activities in 1517, with roots further back in time. It ended with the Peace of Westphalia in 1648. The movement began as an attempt to reform the Roman Catholic Church. Many western Christians were troubled by what they saw as false doctrines and malpractices within the Roman Catholic Church, particularly involving the teaching and sale of indulgences. Another major contention was the practice of buying and selling church positions (simony) and the tremendous corruption found at the time within the Roman Catholic Church's hierarchy. This corruption was systemic at the time, even reaching the position of the Pope.

On 31 October 1517, in Saxony (in what is now Germany), Martin Luther nailed his Ninety-Five Theses to the door of the Wittenberg Castle Church, which served as a notice board for university-related announcements. These were points for debate that criticized the Church and the Pope. The most controversial points centered on the practice of selling indulgences and the Church's policy on purgatory. Luther's spiritual predecessors were men such as John Wycliffe and John Hus. Other reformers, such as Ulrich Zwingli and John Calvin, soon followed Luther's lead. Church beliefs and practices under attack by Protestant reformers included Purgatory, particular judgment, devotion to Mary, the intercession of and devotion to the saints, most of the sacraments, the mandatory celibacy requirement of its clergy (including monasticism), and the authority of the Pope.

The most important denominations to emerge directly from the reformation were the Lutherans, the Reformed/Calvinists/Presbyterians, the Anabaptists, and the Anglicans. Subsequent Protestant denominations generally trace their roots back to the initial Reformation traditions. It also accelerated the Catholic or Counter Reformation within the Roman Catholic Church.

The Protestant Reformation is also referred to as the "German Reformation", "Protestant Revolution", "Protestant Revolt", and, in Germany, the "Lutheran Reformation".

History and origins

Most mainstream Protestants generally trace their separation from the Roman Catholic Church to the 16th century, which is sometimes called the Magisterial Reformation because the movement received support from the magistrates, the ruling authorities (as opposed to the Radical Reformation, which had no state sponsorship). Older Protestant churches, such as the Unitas Fratrum (Unity of the Brethren), Moravian Brethren or the Bohemian Brethren trace their origin to the time of Jan Hus in the early 15th century. As it was led by a majority of Bohemian nobles and recognized for a time by the Basel Compacts, this was the first Magisterial Reformation in Europe. In Germany a hundred years later, the protests erupted in many places at once, during a time of threatened Islamic Ottoman invasion which distracted German princes in particular. To some degree, the protest can be explained by the events of the previous two centuries in Europe and particularly in Bohemia.

Pope Leo X

Pope Leo X

Giovanni de' Medici was born in Florence, Italy.

He was destined from his birth for the church, he received the tonsure at the age of six and was soon loaded with rich benefices and preferments. His father prevailed on Innocent VIII to name him cardinal-deacon of Santa Maria in Domnica in March 1489, although he was not allowed to wear the insignia or share in the deliberations of the college until three years later. Meanwhile he received a careful education at Lorenzo's brilliant humanistic court under such men as Angelo Poliziano, Pico della Mirandola, Marsilio Ficino and Bernardo Dovizio Bibbiena. From 1489 to 1491 he studied theology and canon law at Pisa under Filippo Decio and Bartolomeo Sozzini.

On 23 March 1492 he was formally admitted into the sacred college and took up his residence at Rome, receiving a letter of advice from his father which ranks among the wisest of its kind. The death of Lorenzo on the following April 8, however, called the seventeen-year-old cardinal to Florence. He participated in the conclave of 1492 which followed the death of Innocent VIII, and opposed the election of Cardinal Borgia. He made his home with his elder brother Piero at Florence throughout the agitation of Savonarola and the invasion of Charles VIII of France, until the uprising of the Florentines and the expulsion of the Medici in November 1494. While Piero found refuge at Venice and Urbino, Cardinal Giovanni travelled in Germany, in the Netherlands and in France.

In May 1500 he returned to Rome, where he was received with outward cordiality by Alexander VI, and where he lived for several years immersed in art and literature. In 1503 he welcomed the accession of Julius II to the pontificate; the death of Piero de' Medici in the same year made Giovanni head of his family. On 1 October 1511 he was appointed papal legate of Bologna and the Romagna, and when the Florentine republic declared in favour of the schismatic Pisans Julius II sent him against his native city at the head of the papal army. This and other attempts to regain political control of Florence were frustrated, until a bloodless revolution permitted the return of the Medici. Giovanni's younger brother Giuliano was placed at the head of the republic, but the cardinal actually managed the government.

Role in Italian Wars

At the very time of Leo's accession Louis XII of France, in alliance with Venice, was making a determined effort to regain the duchy of Milan, and Leo, after fruitless endeavours to maintain peace, joined the league of Mechlin on 5 April 1513 with the emperor Maximilian I, Ferdinand I of Spain and Henry VIII of England. The French and Venetians were at first successful, but were defeated in June at the Battle of Novara. The Venetians continued the struggle until October. On 9 December the fifth Lateran council, which had been reopened by Leo in April, ratified the peace with Louis XII and officially registered the conclusion of the Pisan schism.

While the council was engaged in planning a crusade and in considering the reform of the clergy, a new crisis occurred between the pope and the new king of France, Francis I, an enthusiastic young prince, dominated by the ambition of recovering Milan and the Kingdom of Naples. Leo at once formed a new league with the emperor and the king of Spain, and to ensure English support made Thomas Wolsey a cardinal. Francis entered Italy in August and on 14 September won the battle of Marignano. The pope in October signed an agreement binding him to withdraw his troops from Parma and Piacenza, which had been previously gained at the expense of the duchy of Milan, on condition of French protection at Rome and Florence. The king of Spain wrote to his ambassador at Rome "that His Holiness had hitherto played a double game and that all his zeal to drive the French from Italy had been only a mask"; this reproach seemed to receive some confirmation when Leo X held a secret conference with Francis at Bologna in December 1515. The ostensible subjects under consideration were the establishment of peace between France, Venice and the Empire, with a view to an expedition against the Turks, and the ecclesiastical affairs of France. Precisely what was arranged is unknown. During these two or three years of incessant political intrigue and warfare it was not to be expected that the Lateran council should accomplish much. Its three main objectives, the peace of Christendom, the crusade (against the Turks), and the reform of the church, could be secured only by general agreement among the powers, and either Leo or the council, or both, failed to secure such agreement. Its most important achievements were the registration at its eleventh sitting (9 December 1516) of the abolition of the pragmatic sanction, which the popes since Pius II had unanimously condemned, and the confirmation of the concordat between Leo X and Francis I, which was destined to regulate the relations between the French Church and the Holy See until the Revolution. Leo closed the council on 16 March 1517. It had ended the Pisan schism, ratified the censorship of books introduced by Alexander VI and imposed tithes for a war against the Turks. It raised no voice against the primacy of the pope.

War of Urbino

The year which marked the close of the Lateran council was also signalized by Leo's war against the duke of Urbino Francesco Maria I della Rovere. Pope Leo was proud of his family and had practised nepotism from the outset. His cousin Giulio, who subsequently became pope as Clement VII, he had made the most influential man in the curia, naming him archbishop of Florence, cardinal and vice-chancellor of the Holy See. Leo had intended his younger brother Giuliano and his nephew Lorenzo for brilliant secular careers. He had named them Roman patricians; the latter he had placed in charge of Florence; the former, for whom he planned to carve out a kingdom in central Italy of Parma, Piacenza, Ferrara and Urbino, he had taken with himself to Rome and married to Filiberta of Savoy. The death of Giuliano in March 1516, however, caused the pope to transfer his ambitions to Lorenzo. At the very time (December 1516) that peace between France, Spain, Venice and the Empire seemed to give some promise of a Christendom united against the Turks, Leo was preparing an enterprise as unscrupulous as any of the similar exploits of Cesare Borgia. He obtained 150,000 ducats towards the expenses of the expedition from Henry VIII of England, in return for which he entered the imperial league of Spain and England against France.

The war lasted from February to September 1517 and ended with the expulsion of the duke and the triumph of Lorenzo; but it revived the allegedly nefarious policy of Alexander VI, increased brigandage and anarchy in the Papal States, hindered the preparations for a crusade and wrecked the papal finances. Francesco Guicciardini reckoned the cost of the war to Leo at the prodigious sum of 800,000 ducats. The new duke of Urbino was the Lorenzo de' Medici to whom Machiavelli addressed The Prince. His marriage in March 1518 was arranged by the pope with Madeleine la Tour d'Auvergne, a royal princess of France, whose daughter was the Catherine de' Medici celebrated in French history.

The war of Urbino was further marked by a crisis in the relations between pope and cardinals. The sacred college had allegedly grown especially worldly and troublesome since the time of Sixtus IV, and Leo took advantage of a plot of several of its members to poison him, not only to inflict exemplary punishments by executing one and imprisoning several others, but also to make a radical change in the college. On 3 July 1517 he published the names of thirty-one new cardinals, a number almost unprecedented in the history of the papacy. Among the nominations were notables such as Lorenzo Campeggio, Giambattista Pallavicini, Adrian of Utrecht (the future Pope Adrian VI), Thomas Cajetan, Cristoforo Numai and Egidio Canisio. The naming of seven members of prominent Roman families, however, reversed the policy of his predecessor which had kept the political factions of the city out of the curia. Other promotions were for political or family considerations or to secure money for the war against Urbino. The pope was accused of having exaggerated the conspiracy of the cardinals for purposes of financial gain, but most of such accusations appear to be unsubstantiated.

Leo, meanwhile, felt the need of staying the advance of the warlike Ottoman sultan, Selim I, who was threatening western Europe, and made elaborate plans for a crusade. A truce was to be proclaimed throughout Christendom; the pope was to be the arbiter of disputes; the emperor and the king of France were to lead the army; England, Spain and Portugal were to furnish the fleet; and the combined forces were to be directed against Constantinople. Papal diplomacy in the interests of peace failed, however; Cardinal Wolsey made England, not the pope, the arbiter between France and the Empire; and much of the money collected for the crusade from tithes and indulgences was spent in other ways. In 1519 Hungary concluded a three years' truce with Selim I, but the succeeding sultan, Suleyman the Magnificent, renewed the war in June 1521 and on 28 August captured the citadel of Belgrade. The pope was greatly alarmed, and although he was then involved in war with France he sent about 30,000 ducats to the Hungarians. Leo treated the Uniate Greeks with great loyalty, and by bull of 18 May 1521 forbade Latin clergy to celebrate mass in Greek churches and Latin bishops to ordain Greek clergy.

These provisions were later strengthened by Clement VII and Paul III and went far to settle the chronic disputes between the Latins and Uniate Greeks.

Schism between Reuchlin and Pfefferkorn regarding the banning of Hebrew books

The dispute between the Hebraist Johann Reuchlin and Johannes Pfefferkorn relative to the Talmud and other Jewish books, as well as censorship of such books, was referred to the pope in September 1513. He in turn referred it to the bishops of Spires and Worms, who gave decision in March 1514 in favour of Reuchlin. After the appeal of the inquisitor-general, Hochstraten, and the appearance of the Epistolae obscurorum virorum, however, Leo annulled the decision (June 1520) and imposed silence on Reuchlin. In the end he allowed the Talmud to be printed.

The Protestant Schism

Main article: Protestant Reformation

Against the misconduct from some servants of the church, the Augustinian monk Martin Luther posted (31 October 1517) his famous ninety-five theses on the church door at Wittenberg, which successively escalated to a widespread revolt against the church. Although Leo did not fully comprehend the importance of the movement, he directed (3 February 1518) the vicar-general of the Augustinians to impose silence on the monks. On 30 May Luther sent an explanation of his theses to the pope; on 7 August he was summoned to appear at Rome. An arrangement was effected, however, whereby that summons was cancelled, and Luther went to Augsburg in October 1518 to meet the papal legate, Cardinal Cajetan, who was attending the imperial diet convened by the emperor Maximilian to impose the tithes for the Turkish war and to elect a king of the Romans; but neither the arguments of the educated cardinal, nor the dogmatic papal bull of the 9th of November requiring all Christians to believe in the pope's power to grant indulgences, moved Luther to retract. A year of fruitless negotiation followed, during which controversy over the pamphlets of the reformer set all Germany on fire. A papal bull of 15 June 1520, which condemned forty-one propositions extracted from Luther's teachings, was taken to Germany by Eck in his capacity of apostolic nuncio, published by him and the legates Alexander and Caracciolo, and burned by Luther on 10 December at Wittenberg. Leo then formally excommunicated Luther by bull of the 3 January 1521; in a brief the Pope also directed the emperor to take energetic measures against heresy. On 26 May 1521 the emperor signed the edict of the diet of Worms, which placed Luther under the ban of the Empire; on 21 of the same month Henry VIII of England (who was later to split from Catholicism himself) sent to Leo his book against Luther on the seven sacraments. The pope, after careful consideration, conferred on the king of England the title "Defender of the Faith" by bull of 11 October 1521. Neither the imperial edict nor the work of Henry VIII halted the Lutheran movement, and Luther himself, safe in the solitude of the Wartburg, survived Leo X.

It was under Leo X also that the Protestant movement emerged in Scandinavia. The pope had repeatedly used the rich northern benefices to reward members of the Roman curia, and towards the close of the year 1516 he sent the grasping and impolitic Arcimboldi as papal nuncio to Denmark to collect money for St Peter's. King Christian II took advantage of the growing dissatisfaction on the part of the native clergy toward the papal government, and of Arcimboldi's interference in the Swedish revolt, in order to expel the nuncio and summon (1520) Lutheran theologians to Copenhagen. Christian approved a plan by which a formal state church should be established in Denmark, all appeals to Rome should be abolished, and the king and diet should have final jurisdiction in ecclesiastical causes. Leo sent a new nuncio to Copenhagen (1521) in the person of the Minorite Francesco de Potentia, who readily absolved the king and received the rich bishopric of Skara. The pope or his legate, however, took no steps to remove abuses or otherwise reform the Scandinavian churches. (Some Scandinavian countries still have Protestant state churches.

Italian Politics

That Leo did not do more to check the anti-papal rebellion in Germany and Scandinavia is to be partially explained by the political complications of the time, and by his own preoccupation with papal and Medicean politics in Italy. The death of the emperor Maximilian in 1519 had seriously affected the situation. Leo vacillated between the powerful candidates for the succession, allowing it to appear at first that he favoured Francis I while really working for the election of some minor German prince. He finally accepted Charles V of Spain as inevitable; and the election of Charles (28 June 1519) revealed Leo's desertion of his French alliance, a step facilitated by the death at about the same time of Lorenzo de' Medici and his French wife.

Leo was now anxious to unite Ferrara, Parma and Piacenza to the States of the Church. An attempt late in 1519 to seize Ferrara failed, and the pope recognized the need of foreign aid. In May 1521 a treaty of alliance was signed at Rome between him and the emperor. Milan and Genoa were to be taken from France and restored to the Empire, and Parma and Piacenza were to be given to the Church on the expulsion of the French. The expense of enlisting 10,000 Swiss was to be borne equally by pope and emperor. Charles took Florence and the Medici family under his protection and promised to punish all enemies of the Catholic faith. Leo agreed to invest Charles with Naples, to crown him emperor, and to aid in a war against Venice. It was provided that England and the Swiss might join the league. Henry VIII announced his adherence in August. Francis I had already begun war with Charles in Navarre, and in Italy, too, the French made the first hostile movement (23 June 1521). Leo at once announced that he would excommunicate the king of France and release his subjects from their allegiance unless Francis laid down his arms and surrendered Parma and Piacenza. The pope lived to hear the joyful news of the capture of Milan from the French and of the occupation by papal troops of the long-coveted provinces (November 1521).

Death

Having fallen ill of malaria, Leo X died on 1 December 1521, so suddenly that the last sacraments could not be administered; but the contemporary suspicions of poison were unfounded. He was buried in Santa Maria sopra Minerva.

Leo was followed as Pope by Adrian VI.

Several minor events of Leo's pontificate are worthy of mention. He was particularly friendly with King Manuel I of Portugal on account of the latter's missionary enterprises in Asia and Africa. His concordat with Florence (1516) guaranteed the free election of the clergy in that city. His constitution of 1 March 1519 condemned the king of Spain's claim to refuse the publication of papal bulls. He maintained close relations with Poland because of the Turkish advance and the Polish contest with the Teutonic Knights. His bull of 1 July 1519, which regulated the discipline of the Polish Church, was later transformed into a concordat by Clement VII. Leo showed special favours to the Jews and permitted them to erect a Hebrew printing-press at Rome. He approved the formation of the Oratory of Divine Love, a group of pious men at Rome which later became the Theatine Order, and he canonized Francis of Paola.

Behavior as Pope and patron of arts

When he became Pope, Leo X is reported to have said to his brother Giuliano: "Since God has given us the papacy, let us enjoy it." The Venetian ambassador who related this of him was not unbiased, nor was he in Rome at the time, nevertheless the phrase illustrates fairly the Pope's pleasure-loving nature and the lack of seriousness that characterized him. And enjoy he did, traveling around Rome at the head of a lavish parade featuring panthers, jesters, and Hanno, a white elephant.

Leo X was also lavish in charity: retirement homes, hospitals, convents, discharged soldiers, pilgrims, poor students, exiles, cripples, the sick, and the unfortunate of every description were generously remembered, and more than 6,000 ducats were annually distributed in alms.

His extravagance offended not only people like Martin Luther, but also some cardinals, who, led by Alfonso Petrucci of Siena, plotted an assassination attempt. Eventually, Pope Leo found out who these people were, and had them followed. The conspirators died of "food poisoning." Some people argue that Leo X and his followers simply concocted the assassination charges in a moneymaking scheme to collect fines from the various wealthy cardinals Leo X detested.

As patron of learning Leo X deserves a prominent place among the popes. He raised the church to a high rank as the friend of whatever seemed to extend knowledge or to refine and embellish life. He made the capital of Christendom the center of culture. While yet a cardinal, he had restored the church of Santa Maria in Domnica after Raphael's designs; and as pope he had San Giovanni dei Fiorentini, on the Via Giulia, built, after designs by Jacopo Sansovino and pressed forward the work on St Peter's and the Vatican under Raphael and Agostino Chigi.

His constitution of 5 November 1513 reformed the Roman university, which had been neglected by Julius II. He restored all its faculties, gave larger salaries to the professors, and summoned distinguished teachers from afar; and, although it never attained to the importance of Padua or Bologna, it nevertheless possessed in 1514 a faculty (with a good reputation) of eighty-eight professors. Leo called Theodore Lascaris to Rome to give instruction in Greek, and established a Greek printing-press from which the first Greek book printed at Rome appeared in 1515. He made Raphael custodian of the classical antiquities of Rome and the vicinity. The distinguished Latinists Pietro Bembo and Jacopo Sadoleto were papal secretaries, as well as the famous poet Bernardo Accolti. Other poets such as Marco Girolamo Vida, Gian Giorgio Trissino and Bibbiena, writers of novelle like Matteo Bandello, and a hundred other literati of the time were bishops, or papal scriptors or abbreviators, or in other papal employ.

Leo's lively interest in art and literature, to say nothing of his natural liberality, his alleged nepotism, his political ambitions and necessities, and his immoderate personal luxury, exhausted within two years the hard savings of Julius II, and precipitated a financial crisis from which he never emerged and which was a direct cause of most of what, from a papal point of view, were calamities of his pontificate. He created many new offices and sold them, a move seen by later Catholics as being "shameless". He sold cardinals' hats. He sold membership in the "Knights of Peter". He borrowed large sums from bankers, curials, princes and Jews. The Venetian ambassador Gradenigo estimated the paying number of offices on Leo's death at 2,150, with a capital value of nearly 3,000,000 ducats and a yearly income of 328,000 ducats. Marino Giorgi reckoned the ordinary income of the pope for the year 1517 at about 580,000 ducats, of which 420,000 came from the States of the Church, 100,000 from annates, and 60,000 from the composition tax instituted by Sixtus IV. These sums, together with the considerable amounts accruing from indulgences, jubilees, and special fees, vanished as quickly as they were received. Then the pope resorted to pawning palace furniture, table plate, jewels, even statues of the apostles. Several banking firms and many individual creditors were ruined by the death of the pope.

Martin Luther

Martin Luther in 1529 by Lucas Cranach

Born: November 10, 1483 in Eisleben, Holy Roman Empire
Died: February 18, 1546 in Eisleben, Holy Roman Empire
Occupation: Theologian, priest
Religious stance: Lutheran formerly Roman Catholic
Spouse: Katharina von Bora
Children: Hans, Elizabeth, Magdalena, Martin, Paul, Margarethe
Parents: Hans and Margarethe Luther

§ He was a German monk, theologian, and church reformer. He is also considered to be the founder of Protestantism.

§ Luther is also known for his writings about the Jews

§ According to Luther, salvation was attainable only by faith in Jesus as the Messiah, a faith unmediated by the church

§ These ideas helped to inspire the Protestant Reformation and changed the course of Western civilization

§ Luther's translation of the Bible into the German vernacular had a tremendous impact on the church and on German culture

§ His hymns inspired the development of congregational singing within Christianity

§ His marriage to Katharina von Bora set a model for the practice of clerical marriage within Protestantism

§ As a result of this and his revolutionary theological views, his legacy remains controversial

Pope Pius IV and The Counter Reformation

Pope Pius IV -(March 31, 1499 – December 9, 1565), born Giovanni Angelo de Medici, was Pope from 1559 to 1565. He is generally believed to be the first pope to have died leaving in pectore cardinals unpublished.

The Counter-Reformation -(also Catholic Reformation or Catholic Revival denotes the period of Catholic revival from the pontificate of Pope Pius IV in 1560 to the close of the Thirty Years' War, 1648.

The Catholic Reformation was a comprehensive effort, composed of five major elements:

1. Doctrine

2. Ecclesiastical or Structural Reconfiguration

3. Religious Orders

4. Spiritual Movements

5. 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.

Counter-Reformation" or "Catholic Reformation

The two terms highlight different aspects of the movement. The term Counter-Reformation, used primarily by non-Catholics, emphasizes the view that these reforms were prompted largely by the rise of Protestants and the threat they posed to Catholic institutions. In this view, the reforms were aimed primarily at reducing the loss of the faithful to Protestantism,and the term "Catholic Reformation" identifies it as an action of the Church, not a reaction to Protestant Reformers.

Scholars such as John C. Olin, late of Fordham University, and Henri-Daniel Rops,^[3] began using the term "Catholic Reformation" in the last half of the 20th Century to emphasize the attempts at reform, theological and disciplinary, within the Roman Catholic Church that began before the traditional date of the launch of the Protestant Reformation by Martin Luther or before the Council of Trent (events such as the Fifth Lateran Council, the sermons on reform delivered by John Colet in England, the publication of Consilium de Emendanda Ecclesia by Gasparo Contarini, the founding of the Oratory of Divine Love, and so on), and to point out that many of Trent's reforms and the work of such reformers as St. Philip Neri, St. Ignatius of Loyola and St. Teresa of Avila, while influenced by the response to the Protestants were far wider and more comprehensive than a mere response to the challenge of growing Protestantism. They argue that much of this was about suppressing abuses and corruption within the Roman Catholic Church for the sake of its own virtue, and that the reforms were included more than stamping out Protestant "heresy."

The Council of Trent

Pope Paul III (1534-1549) initiated the Council of Trent (1545-1563), a commission of cardinals tasked with institutional reform,and to address contentious issues such as corrupt bishops and priests, indulgences, and other financial abuses. The Council clearly rejected specific Protestant positions and 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 Catholic faith. The Council clearly upheld salvation appropriated by grace through faith and works (not just by faith, as the Protestants insisted). Transubstantiation, during which the consecrated bread and wine were held to be transformed wholly and substantially into the body, blood, humanity and divinity of Christ, was upheld, along with the other six Sacraments. Other practices that drew the ire of Protestant reformers, such as indulgences, pilgrimages, the veneration of saints and relics, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually vital. The Council also commissioned the Roman Catechism, which would serve as authoritative Church teaching until it was replaced by the Catechism of the Catholic Church in 1992.

While the basic structure of the Church was reaffirmed, there were noticeable changes to answer complaints that the Counter Reformers tacitly were 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 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 was dedicated to improving 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 sale 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, legalist and the observatine tradition.

The Council, by virtue of its actions, repudiated the pluralism of the Secular Renaissance 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. At the parish level, the seminary-trained clergy who took over in most places during the course of the seventeenth century were overwhelmingly faithful to the church's rule of celibacy.

Reform

The reign of Pope Paul IV (1555-1559), who is sometimes deemed the first of the Counter-Reformation popes for his resolute determination to eliminate Protestantism - and the ineffectual institutional practices of the Church that contributed to its appeal - marks these efforts of Catholic renewal. Two of his key strategies were the Inquisition and censorship of prohibited books. In this sense, his aggressive and autocratic efforts of renewal greatly reflected the strategies of earlier reform movements, especially the legalist and observantine sides: burning heretics and strict emphasis on Canon law. It also reflected the rapid pace toward absolutism that characterized the sixteenth century.

While the aggressive authoritarian approach was arguably destructive of personal religious experience, a new wave of reforms and orders conveyed a strong devotional side. Devotionalism, not subversive mysticism, would provide a strong individual outlet for religious experience, especially through meditation such as the reciting of the Rosary. The devotional side of the Counter-Reformation combined two strategies of Catholic Renewal. For one, the emphasis of God as an unknowable absolute ruler - a God to be feared - coincided well with the aggressive absolutism of the Church of Paul IV. But it also opened up new paths toward popular piety and individual religious experience to its strong emotional and psychological side.

The Papacy of St. Pius V (1566-1572), in this sense, represented a strong effort not only to crack down against heretics and worldly abuses within the Church, but also to improve popular piety in a determined effort to stem the appeal of Protestantism. A man of impoverished upbringing taken in by the Dominicans, he was trained in a solid and austere piety. It is thus no surprise that he began his pontificate by giving large alms to the poor, charity, and hospitals rather than focusing on patronage. As pontiff he practiced the virtues of a friar, known for daily meditations on bent knees in presence of the Blessed Sacrament. Known for consoling the poor and sick, St. Pius V sought to improve the public morality of the Church, promote the Jesuits, and support the Inquisition. He enforced the observance of the discipline of the Council of Trent, and supported the missions of the New World. The Spanish Inquisition, brought under the direction of the absolutist Spanish state since Ferdinand and Isabella, stemmed the growth of heresy before it could spread.

The pontificate of Pope Sixtus V (1585-1590) opened up the final stage of the Catholic Reformation characteristic of the Baroque age of the early seventeenth century, shifting away from compelling to attracting. His reign focused on rebuilding Rome as a great European capital and Baroque city, a visual symbol for the Catholic Church.

The orders

New religious orders were a fundamental part of this trend. Orders such as the Capuchins, Ursulines, Theatines, the Barnabites, and especially the Jesuits strengthened rural parishes, improved popular piety, helped to curb corruption within the church, and set examples that would be a strong impetus for Catholic renewal. The Theatines were an order of devoted priests who undertook to check the spread of heresy and contribute to a regeneration of the clergy. The Capuchins, an offshoot of the Franciscan order notable for their preaching and for their care for the poor and the sick, grew rapidly in both size and popularity. The Capuchin fathers were an order based on the imitation of Jesus' life as described by the Gospels. Capuchin-founded confraternities thus took special interest in the poor and lived austere lifestyles. These differing approaches were often complementary, as with the missions to rural areas poorly served by the existing parish structure. Members of orders active in overseas missionary expansionism expressed the view that the rural parishes, whose poor state of affairs contributed to the growth of Protestantism, often needed Christianizing as much as heathens of Asia and the Americas. The Ursulines focused on the special task of educating girls. Their devotion to the traditional works of mercy exemplifies the Catholic Reformations reaffirmation of salvation through faith and works, and firmly repudiated the sola scriptura of the Protestants emphasized by Lutherans and other Protestant sects. Not only did they make the Church more effective, they reaffirmed fundamental premises of the Medieval Church.

However, the Jesuits, founded by the Spanish nobleman and ex-soldier Ignatius of Loyola (1491-1556), were the most effective of the new Catholic orders. His Societas de Jesus was founded in 1534 and received papal authorization in 1540 under Paul III. An heir to the devotional, observantine, and legalist traditions, the Jesuits organized their order along military lines, they strongly reflected the autocratic zeal of the period. Characterized by careful selection, rigorous training, and iron discipline, the worldliness of the Renaissance Church had no part in the new order. Loyola's masterwork Spiritual Exercises reflected the emphasis of handbooks characteristic of the earlier generation of Catholic reformers before the Reformation. The great psychological penetration that it conveyed was strongly reminiscent of devotionalism. However, the Jesuits are really the heirs to the observantine reform tradition, taking strong monastic vows of chastity, obedience, and poverty and setting an example that improved the effectiveness of the entire Church. They became preachers, confessors to monarchs and princes, and educators reminiscent of the humanist reformers, and their efforts are largely credited with stemming Protestantism in Poland, Bohemia, Hungary, southern Germany, France, and the Spanish Netherlands. They also strongly participated in the expansion of the Church in the Americas and Asia, conducting efforts in missionary activity that far outpaced even the aggressive Protestantism of the Calvinists. Even Loyola's biography contributed to the new emphasis on popular piety that had been waning under the eras of politically oriented popes such as Alexander VI and Leo X. After recovering from a severe battle wound, he took a vow to "serve only God and the Roman pontiff, His vicar on earth." Once again, the emphasis on the Pope is a key reaffirmation of the Medieval Church as the Council of Trent firmly defeated all attempts of Conciliarism, the belief that general councils of the church collectively were God's representative on earth, rather than the Pope. Firmly legitimizing the new role of the Pope as an absolute ruler strongly characteristic of the new age of absolutism ushered in by the sixteenth century, the Jesuits strongly contributed to the reinvigoration of the Counter-Reformation Church.

Spiritual Movements

In addition, between 1512 and the 1560s a movement of evangelical Catholics of high-ranking member of the curia, called Spirituali, actively tried to reform the Church through reform of the individual. This movement was strong and significant era in the Church.

Church and its music

The demand by the Council of Trent for simplicity in music in order that the words might be heard clearly placed a serious stumbling block in the path of the development of polyphony in the mid-16th Century.

The Council, in their Canon on Music to be used for the Mass, stated: All things should indeed be so ordered that the masses, whether they be celebrated with or without singing, may reach tranquilly into the ears and hearts of those who hear them, when everything is executed clearly and at the correct speed. In the case of those masses which are celebrated with singing and with organ, let nothing profane be intermingled, but only hymns and divine praises. The whole plan of singing should be constituted not to give empty pleasure to the ear, but in such a way that the words be clearly understood by all. And thus the hearts of listeners be drawn to desire of heavenly harmonies in the contemplation of the joys of the Blessed. They shall also banish from church all music that contains whether in the singing or in the organ playing things that are lascivious or impure.

While this was worded fairly vaguely, the intent was clear. Complex polyphony was no longer deemed acceptable by the Council.

Palestrina's musical mastery and his skill at word setting greatly affected the outcome of this difficult situation. By composing a six-part polyphonic mass, called the Missa Papae Marcelli (Pope Marcellus Mass), of 1555, Palestrina demonstrated that polyphony was compatible with the mandates of the Counter-Reformation. Using an economy of notes, the mass setting conveys its words with surprising clarity. This represented a marked shift from the composer's earlier compositions, which often paired a single syllable with long strings of notes, called melismas, which obscured the text. The new, tighter style (which did occasionally resort to homophony) was both shorter and more comprehensible to the worshipper. The Pope Marcellus Mass was believed since the late 16th century to have been instrumental in preventing the abolition of polyphony. Recent scholarship, however, shows that this mass was composed before the cardinals convened to discuss the ban (possibly as much as ten years before). The mass was not, therefore, solely responsible for "saving" Catholic church music, as is sometimes claimed. Still, Palestrina's music would become the model for future generations of Catholic composers, and it continues to be held as an exemplar for polyphonic clarity.

Like Palestrina, the Flemish composer Jacobus de Kerle (1531/32-1591) also demonstrated to Council delegates that polyphony was capable of projecting the words in a coherent manner. It is quite possible that Kerle, not Palestrina, should be credited as the first "savior" of polyphony. Another composer, Vincenzo Ruffo (c. 1508-1587), also complied with the reforms of the Council of Trent. Ruffo devoted himself entirely to sacred music in the spirit of the Counter-Reformation. Ruffo, however, took a different approach by dispensing with polyphony in favor of composing chordal, or homophonic, mass settings. Later in life, he apparently grew dissatisfied with homophony and returned to polyphony.

After all of the debate during the third meeting of the Council of Trent, the council's solutions gave composers very little room for artistic expression. Composers such as Palestrina and Lasso would find other ways of expressing their sacred themes during the Counter-Reformation.

The Council of Trent brought about other changes in music: most notably developing the Missa Brevis, Lauda and "Spiritual Madrigal" (Madrigali Spirituali).

The inadvertent start of the scientific revolution

Some historians such as James Burke have noted some of the directives initiated in the Counter-Reformation had consequences that would ironically create even more formidable challenges to the Catholic Church's authority and very world-view. Specifically, efforts to reform the Julian calendar may have led to the Church's confrontation with Galileo and with the scientific world in general.

This came about with the initiative to make the Catholic Church more attractive to the common person. In addition to better training for the clergy, there was also the idea of making the Church's facilities and activities more attractive to the laypeople. Part of this included extensive decorations that would eventually spawn the elaborate baroque art style and more celebrations of holidays and similar events.

The need to have these events followed closely throughout the dioceses raised the 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 in the Catholic Church itself, which treated the conception as little more than a mathematical convenience. However, the fact that the Earth's motion directly contradicted literal readings of the Bible^[4] and Aristotle's philosophy eventually became an unavoidable issue. This occurred when scholars like Galileo Galilei began to amass physical evidence supporting heliocentrism, or at least undermining Ptolemy. This examination of the Copernican theory was a factor in starting the scientific revolution outside the Catholic Church, which banned the study of Galileo's works until the mid-eighteenth century.

Ulrich Zwingli

Background

While a wealth of information exists regarding the theology of Martin Luther, John Calvin and others, relatively little is available with relation to Huldrych Zwingli. Zwingli was a contemporary of Martin Luther, and his renunciation of the Roman Catholic priesthood came only a few years after Luther's; these factors may explain Zwingli's comparative obscurity relative to Luther and Calvin as one of the driving forces behind the Reformation.

Another reason for Zwingli's failure to capture the public imagination may be his radical theology. Some commentators believe that history has overlooked Zwingli simply because it was written by men unsympathetic to his doctrinal views, who went out of their way to suppress them. They hold that "history is written by the victors"; the "other side of the story" is either forgotten, or suppressed. Needless to say, this view is prevalent principally among dyed-in-the-wool Zwinglians, and should perhaps not be taken at face value, particularly in the light of the extensive academic research conducted over the last 20 years or so into the sources of the Reformation.

Zwingli's contribution to Reformation

One major difference in theological opinion between Zwingli and Luther is on the nature of the Christian sacraments. Many consider Luther to have been the originator of the belief that God's covenants to man are unconditional; Zwingli, on the other hand, proposed that God's covenants were just that--spiritually binding contracts between God and man that were vulnerable to man's relapse into the sinful life that could eventually lead to an annulment of God's part in the contract.

E. Brooks Holifield says,

“

When Luther called the sacrament a covenantal seal, he meant that baptism visibly ratified and guaranteed God's promises, as a royal seal authenticated a government document on which it was inscribed. Only secondarily was baptism a pledge of obedience by men. For Zwingli, however, the sacrament was primarily 'a covenant sign which indicates that all those who receive it are willing to amend their lives to follow Christ

”

For both Luther and Zwingli, the sacrament of baptism was a sign or symbol of God's new Gospel covenant. Their theological differences arise in the relationship between baptism and mankind.

A key doctrinal difference between Zwingli and Luther was their view on the Eucharist. Whereas Luther believed that the body and blood of Christ are really present in the bread and wine of this sacrament (a view often called consubstantiation by non-Lutherans), Zwingli thought the sacrament to be purely symbolic and memorial in character. Their differences were discussed at the Marburg Colloquy in 1529. By contrast, the next generation Reformer John Calvin's view was that Christ is spiritually but not physically present in the sacrament, but some later Calvinists such as Charles Hodge tend more towards Zwingli's memorialism than Calvin's doctrine.

Zwingli was also known for his belief that the Christian sacrament was similar to a military oath or pledge in order to demonstrate an individual's willingness to listen and obey the written word of God.

Music in the Church

Zwingli was one of the first Protestants to question the use of musical instruments during worship services. In fact, he was so alarmed by the abuses to which music was subjected that some of his services did not have any music whatsoever. He regarded music as a possible distraction from single attention to the preaching of the word of God.Much of the Reformed movement fell into agreement with the exclusion of instruments from worship, pointing out the organ in particular as being a prominent example of what they meant by the corruption allowed into worship by the Roman Catholic Church. Zwingli recommended that a better use for an organ would be to sell it and give the money to the poor. Zwingli did not have a distaste for music in general usage; rather, he naturally loved music and could play a variety of instruments.

Scholars have demonstrated new findings regarding Zwingli and music in the church as well. Gottfried W. Locher writes, "The old assertion 'Zwingli was against church singing' holds good no longer.... Zwingli's polemic is concerned exclusively with the medieval Latin choral and priestly chanting and not with the hymns of evangelical congregations or choirs".He goes on to say that "Zwingli freely allowed vernacular psalm or choral singing. In addition, he even seems to have striven for lively, antiphonal, unison recitative". Locher then summaries his comments on Zwingli's view of church music as follows: "The chief thought in his conception of worship was always 'conscious attendance and understanding' — 'devotion', yet with the lively participation of all concerned".

The Reformation

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