|Start of the Reformation
The Protestant Reformation, often referred to simply as the Reformation (from Latin reformatio)[discuss] was a schism from the Roman Catholic Church initiated by Martin Luther and continued by other early Protestant Reformers in 16th century Europe.
Although there had been significant earlier attempts to reform the Roman Catholic Church before Luther – such as those of Jan Hus, Peter Waldo, and John Wycliffe – Martin Luther is widely acknowledged to have started the Reformation with his 1517 work The Ninety-Five Theses. Luther began by criticizing the selling of indulgences, insisting that the Pope had no authority over purgatory and that the Catholic doctrine of the merits of the saints had no foundation in the gospel. The Protestant position, however, would come to incorporate doctrinal changes such as sola scriptura and sola fide. The core motivation behind these changes was theological, though many other factors played a part, including the rise of nationalism, the Western Schism which eroded people's faith in the Papacy, the perceived corruption of the Roman Curia, the impact of humanism and the new learning of the Renaissance which questioned much of the traditional thought.
The initial movement within Germany diversified, and other reform impulses arose independently of Luther. The spread of Gutenberg's printing press provided the means for the rapid dissemination of religious materials in the vernacular. The largest groups were the Lutherans and Calvinists. Lutheran churches were founded mostly in Germany, the Baltics and Scandinavia, while the Reformed ones were founded in Switzerland, Hungary, France, the Netherlands and Scotland. The new movement influenced the Church of England decisively after 1547 under Edward VI and Elizabeth I, although the Church of England had been made independent under Henry VIII in the early 1530s for political rather than religious reasons.
There were also reformation movements throughout continental Europe known as the Radical Reformation, which gave rise to the Anabaptist, Moravian, and other Pietistic movements. Radical Reformers, besides forming communities outside state sanction, often employed more extreme doctrinal change, such as the rejection of tenets of the councils of Nicaea and Chalcedon.
The Roman Catholic Church responded with a Counter-Reformation initiated by the Council of Trent. Much work in battling Protestantism was done by the well-organized new order of the Jesuits. In general, Northern Europe, with the exception of most of Ireland, came under the influence of Protestantism. Southern Europe remained Roman Catholic, while Central Europe was a site of a fierce conflict, culminating in the Thirty Years' War, which left it massively devastated.
- 1 History and origins
- 2 Reformation outside Germany
- 3 Conclusion and legacy
- 4 See also
- 5 Notes
- 6 Citations
- 7 References
- 8 Further reading
- 9 External links
History and origins
The oldest Protestant churches, such as the Unitas Fratrum and Moravian Church, date their origins to Jan Hus in the early 15th century. As it was led by a Bohemian noble majority, and recognised, for a time, by the Basel Compacts, the Hussite Reformation was Europe's first "Magisterial Reformation" because the ruling magistrates supported them; unlike the "Radical Reformation", which the state did not support.
The later Protestant Churches generally date their doctrinal separation from the Roman Catholic Church to the 16th century. The Reformation began as an attempt to reform the Roman Catholic Church, by priests who opposed what they perceived as false doctrines and ecclesiastic malpractice – especially the teaching and the sale of indulgences or the abuses thereof, and simony, the selling and buying of clerical offices – that the reformers saw as evidence of the systemic corruption of the Church's hierarchy, which included the pope.
Unrest due 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. New perspectives came from John Wycliffe at Oxford University and from Jan Hus at the Charles University in Prague. Hus objected to some of the practices of the Roman Catholic Church and wanted to return the church in Bohemia and Moravia to early Byzantine-inspired practices: liturgy in the language of the people (i.e. Czech), having lay people receive communion in both kinds (bread and wine – that is, in Latin, communio sub utraque specie), married priests, and eliminating indulgences and the idea of Purgatory. Hus rejected indulgences and adopted a doctrine of justification by grace through faith alone. The Roman Catholic Church officially concluded this debate at the Council of Constance (1414–1417). The conclave condemned Hus, who was executed by burning despite a promise of safe-conduct. Wycliffe was posthumously condemned as a heretic and his corpse exhumed and burned in 1428.
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.[better source needed]
Pope 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 was the father of seven children, including Lucrezia and Cesare Borgia.[better source needed] In response to papal corruption, particularly the sale of indulgences, Luther wrote The Ninety-Five Theses.[better source needed]
Early Reformation in Germany
The protests against the corruption emanating from Rome began in Germany when reformation ideals developed in 1517–1521 with Martin Luther expressing doubts over the legitimacy of indulgences and the plenitudo potestatis of the pope. The Reformation was born of Luther's dual declaration – first, the discovering of Jesus and salvation by faith alone; and second, identifying the papacy as the Antichrist. The highly educated Reformation leaders used prophecies of the Bible as their most powerful weapon in appealing to committed believers to break from the church, which they perceived as the new Babylon, and to convince them that the popes were the Antichrist who had assumed the place of God. The Protestant reformers were unanimous in agreement and this understanding of prophecy furnished importance to their deeds. It was the rallying point and the battle cry that made the Reformation nearly unassailable.
The Reformation is often dated to 31 October 1517 in Wittenberg, Saxony, where Luther nailed his Ninety-Five Theses on the Power and Efficacy of Indulgences to the door of the Castle Church. The theses debated and criticised the Church and the papacy, but concentrated upon the selling of indulgences and doctrinal policies about purgatory, particular judgment, and the authority of the pope. He would later in the period 1517–1521 write works on the Catholic devotion to Virgin Mary, the intercession of and devotion to the saints, the sacraments, mandatory clerical celibacy, monasticism, further on the authority of the pope, the ecclesiastical law, censure and excommunication, the role of secular rulers in religious matters, the relationship between Christianity and the law, and good works.
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.
The Reformation foundations engaged with Augustinianism; both Luther and Calvin thought along lines linked with the theological teachings of Augustine of Hippo. The Augustinianism of the reformers struggled against Pelagianism, a heresy that they perceived in the Roman Catholic Church. In the course of this religious upheaval, the German Peasants' War of 1524–1525 swept through the Bavarian, Thuringian and Swabian principalities, including the Black Company of Florian Geier, a knight from Giebelstadt who joined the peasants in the general outrage against the Roman Catholic hierarchy. Zwinglian and Lutheran ideas had influence with preachers within the regions that the Peasants' War occurred and works such as the Twelve Articles. Luther, however, condemned the revolt in writings such as Against the Murderous, Thieving Hordes of Peasants; Zwingli and Luther's ally Philipp Melanchthon also did not condone the uprising. Some 100,000 peasants were killed by the end of the war.
The Reformation was a triumph of literacy and the new printing press.[a] 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.[b]
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 Smaller 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 popularised Luther's ideas. Lucas Cranach the Elder (1472–1553), the great painter patronised by the electors of Wittenberg, was a close friend of Luther, and illustrated Luther's theology for a popular audience. He dramatised 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.
Causes of the Protestant Reformation identified by economic historians
Economic historians have identified the following supply-side factors as causes of the Protestant Reformation:
- The presence of a printing press in a city by 1500 made Protestant adoption by 1600 far more likely.
- Protestant literature was produced at greater levels in cities where media markets were more competitive, making these cities more likely to adopt Protestantism.
- Ottoman incursions decreased conflicts between Protestants and Catholics, helping the Protestant Reformation take root.
- Greater political autonomy increased the likelihood that Protestantism would be adopted.
- Where Protestant reformers enjoyed princely patronage, they were much more likely to succeed.
- Proximity to neighbors who adopted Protestantism increased the likelihood of adopting Protestantism.
- Cities that had higher numbers of students enrolled in heterodox universities and lower number student enrolled in orthodox universities were more likely to adopt Protestantism.
The following demand-side factors have been identified as causes of the Protestant Reformation:
- Cities with strong cults of saints were less likely to adopt Protestantism.
- Cities where primogeniture was practiced were less likely to adopt Protestantism.
- Regions that were poor but had great economic potential and bad political institutions were more likely to adopt Protestantism.
- The presence of bishoprics made the adoption of Protestantism less likely.
- The presence of monasteries made the adoption of Protestantism less likely.
Reformation outside Germany
The Reformation also spread widely throughout Europe over the next few decades.
In Switzerland, the teachings of the reformers and especially those of Zwingli and Calvin had a profound effect, despite the frequent quarrels between the different branches of the Reformation.
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, inspired by Dutch theologian Cornelius Hoen, 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 in chalk Hoc Est Corpus Meum – a Biblical quotation from the Last Supper meaning 'This is my body'. Zwingli countered this saying that est in that context was the equivalent of the word significant (signifies). 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. One famous incident illustrating this was when radical Zwinglians fried and ate sausages during Lent in Zurich city square by way of protest against the Church teaching of good works. Other Protestant movements grew up along lines of mysticism or humanism (cf. Erasmus), sometimes breaking from Rome or from the Protestants, or forming outside of the churches.
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 organisational 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 to bring morality to all areas of life. After the establishment of the Geneva academy in 1559, Geneva became the unofficial capital of the 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 1563 and reached as far as Constantinople by the start of the 17th century.
The Reformation foundations engaged with Augustinianism. Both Luther and Calvin thought along lines linked with the theological teachings of Augustine of Hippo. The Augustinianism of the Reformers struggled against Pelagianism, a heresy that they perceived in the Roman Catholic Church of their day. Unfortunately, since Calvin and Luther disagreed strongly on certain matters of theology (such as double-predestination and Holy Communion), the relationship between Lutherans and Calvinists was one of conflict.
- See also: Reformation in Denmark-Norway and Holstein, Reformation in Iceland, Reformation in Norway, Reformation in Sweden
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 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.
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 decades, between sympathies for ancient Catholic tradition and more Reformed principles, gradually developing, within the context of robustly Protestant doctrine, 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. 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 once been a sincere Roman Catholic and had even authored a book strongly criticising 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. Henry strongly wanted a male heir, and many of his subjects might have agreed, if only because they wanted to avoid another dynastic conflict like the Wars of the Roses.
King Henry decided to remove the Church of England from the authority of Rome. In 1534, the Act of Supremacy recognized Henry as "the only Supreme Head on earth 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 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 Calvinistic, Lutheran and Zwinglian 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 fifteen 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 Church of England moved closer to continental Protestantism.
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. 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 in part because Queen Elizabeth lived so long, until the Puritan Revolution or English Civil War in the 17th century.
The success of the Counter-Reformation on the Continent and the growth of a Puritan party dedicated to further Protestant reform polarised 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. Their refusal to endorse completely all of the ritual directions and formulas of the Book of Common Prayer and the imposition of its liturgical order by legal force and inspection sharpened Puritanism into a definite opposition movement.
The most famous emigration to America was the migration of Puritan separatists from the Anglican Church of England. They 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 legitimised 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) and became a kind of oasis of spiritual and economic freedom, to which persecuted Protestants and other minorities from the British Isles and Europe (and later, from all over the world) fled to for peace, freedom and opportunity. The Pilgrims of New England disapproved of Christmas, and celebration was outlawed in Boston from 1659 to 1681. The ban was revoked in 1681 by Sir Edmund Andros, who also revoked a Puritan ban against festivities on Saturday night. Despite the removal of the ban, it wouldn't be until the middle of the 19th century that Christmas would become a popular holiday in the Boston region.
The original intent of the colonists was to establish spiritual Puritanism, which had been denied to them in England and the rest of Europe, to engage in peaceful commerce with England and the natives, and to Christianize the peoples of the Americas.
The Reformation in Scotland's case culminated ecclesiastically in the establishment of a 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).
Although Protestantism triumphed relatively easily in Scotland, the exact form of Protestantism remained to be determined. The 17th century saw a complex struggle between Presbyterianism (particularly the Covenanters) and Episcopalianism. The Presbyterians eventually won control of the Church of Scotland, which went on to have an important influence on Presbyterian churches worldwide, but Scotland retained a relatively large Episcopalian minority.
Protestantism also spread from the German lands into France, where the Protestants were nicknamed Huguenots; this eventually led to decades of civil warfare.
Though not personally interested in religious reform, Francis I (reigned 1515–1547) initially maintained an attitude of tolerance, in accordance with his interest in the humanist movement. This changed in 1534 with the Affair of the Placards. In this act, Protestants denounced the Catholic 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 came 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 Ardente ("Burning Chamber") was established (1535) within the Parlement of Paris to deal with the rise in prosecutions for heresy. Several thousand French Protestants fled the country, most notably John Calvin, who emigrated to Basel in 1535 before eventually settling in Geneva in 1536.
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 kings, regularly trained pastors to lead congregations in France. Despite heavy persecution by King Henry II of France (reigned 1547–1559), 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 conversions of nobles during the 1550s. This established the preconditions for a series of destructive and intermittent conflicts, known as the Wars of Religion. The civil wars gained impetus with 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 characteristics of the time, illustrated at their 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 (1598), 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 (1685) – 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 (October 1685), 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 (1639– ) province of Alsace, its status not affected by the Edict of Fontainebleau.
Spain had a different political and cultural milieu from its Western and Central European neighbors in several aspects during the early 16th century, and these unique aspects affected the mentality and the reaction of the nation towards the Protestant Reformation. Spain, which had only recently managed to reconquer the Peninsula from the Moors in 1492, had been preoccupied with converting the Muslim and Jewish population of the newly conquered regions through the establishment of the Spanish Inquisition in 1478. The rulers of the nation stressed political, cultural, and religious unity, and by the time of the Lutheran Reformation the Spanish Inquisition was already 40 years old and had the capability of quickly dealing with any new movement that the Catholic Church perceived or interpreted to be religious heterodoxy. Charles V did not wish to see either Spain nor the rest of Habsburg Europe divided, and in the light of a continual threat from the Ottomans, preferred to see the Catholic Church reform itself from within. This led to a Counter-Reformation in Spain in the 1530s. During the 1520s, the Spanish Inquisition had created an atmosphere of suspicion, and sought to root out any religious thought seen as suspicious. As early as 1521, the Pope had written a letter to the Spanish monarchy warning against allowing the unrest in Northern Europe to be repeated in Spain. Between 1520 and 1550, printing presses in Spain were tightly controlled, and any books of Protestant teaching were prohibited.
Between 1530 and 1540 Protestantism in Spain was still able to gain followers clandestinely, and in cities such as Seville and Valladolid adherents would secretly meet at private houses to pray and study the Bible. Protestants in Spain were estimated at between 1000 and 3000, mainly among intellectuals who had seen writings such as those of Erasmus. Notable reformers included Dr. Juan Gil and Juan Pérez de Pineda who subsequently fled and worked alongside others such as Francisco de Enzinas to translate the Greek New Testament into the Spanish language, a task completed by 1556. Protestant teachings were smuggled into Spain by Spaniards such as Julián Hernández, who in 1557 was condemned by the Inquisition and burnt at the stake. Under Philip II conservatives in the Spanish church tightened their grip, and those who refused to recant such as Rodrigo de Valer were condemned to life imprisonment. In May 1559 16 Spanish Lutherans were burnt at the stake: 14 were strangled before being burnt, two were burnt alive. In October another thirty were executed. Spanish Protestants that were able to flee the country were to be found in at least a dozen cities in Europe such as Geneva, where some of them embraced Calvinist teachings. Those that fled to England were given support by the Church of England.
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).
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.
In the more independent northwest the rulers and priests, protected now by the Habsburg Monarchy, which had taken the field to fight the Turks, defended the old Roman Catholic faith. They dragged the Protestants to prison and the stake wherever they could. Such strong measures only fanned the flames of protest, however. Leaders of the Protestants included Matthias Biro Devai, Michael Sztarai, and Stephen Kis Szegedi.
Protestants likely formed a majority of Hungary's population at the close of the 16th century, but Counter-Reformation efforts in the 17th century reconverted a majority of the kingdom to Roman Catholicism. A significant Protestant minority remained, most of it adhering to the Calvinist faith.
In 1558 the Transylvanian Diet of Turda declared free practice of both the Catholic and Lutheran religions, but prohibited Calvinism. Ten years later, in 1568, the Diet extended this freedom, declaring that "It is not allowed to anybody to intimidate anybody with captivity or expelling for his religion". Four religions (Unitarianism became official in 1583, following the faith of the only Unitarian King John II Sigismund Zápolya 1541–1571) were declared as accepted (recepta) religions, while Eastern Orthodox Christianity was "tolerated" (though the building of stone Orthodox churches was forbidden). During the Thirty Years' War, Royal (Habsburg) Hungary joined the Roman Catholic side, until Transylvania joined the Protestant side.
There were a series of other successful and unsuccessful anti-Habsburg (requiring equal rights and freedom for all Christian religions) uprisings between 1604 and 1711; the uprisings were usually organised from Transylvania. The constrained Habsburg Counter-Reformation efforts in the 17th century reconverted the majority of the kingdom to Roman Catholicism.
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 VII refused the petition; consequently it became necessary for the King to assert his lordship over the Roman Catholic Church in his realm 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.
Unlike similar movements for religious reform on the continent of Europe, the various phases of the English Reformation as it developed in Ireland were largely driven by changes in government policy, to which public opinion in England gradually accommodated itself. However, a number of factors complicated the adoption of the religious innovations in Ireland; the majority of the population there adhered to the Roman Catholic Church. However, in the city of Dublin the reformation took hold under the auspices of George Browne (Archbishop of Dublin).
Word of the Protestant reformers reached Italy in the 1520s, but never caught on. Its development was stopped by the Counter-Reformation, the Inquisition and also popular disinterest. Not only was the Church highly aggressive in seeking out heresy and suppressing it, but there was a shortage of Protestant leadership. No one translated the Bible into Italian; few tracts were written. No core of Protestantism emerged. The few preachers who did take an interest in "Lutheranism," as it was called in Italy, were suppressed or went into exile to northern countries where their message was well received. As a result, the Reformation exerted almost no lasting influence in Italy, except for strengthening the Roman Catholic Church and motivating the Counter-Reformation.
Some Protestants left Italy and became outstanding activists of the European Reformation, mainly in the Polish-Lithuanian Commonwealth (e.g. Giorgio Biandrata, Bernardino Ochino, Giovanni Alciato, Giovanni Battista Cetis, Fausto Sozzini, Francesco Stancaro and Giovanni Valentino Gentile) who propagated Nontrinitarianism there and were chief instigators of the movement of Polish Brethren.
In 1532 the Waldensians adhered to the Reformation, adopting the Calvinist theology. The Waldensian Church survived in the Western Alps through many persecutions and remains a Protestant church in Italy.
Polish – Lithuanian Commonwealth
In the first half of the 16th century, the enormous Polish-Lithuanian Commonwealth was a country of many creeds, but Roman Catholic Church remained the dominating religion. Reformation reached Poland in the 1520s, and quickly gained popularity among mostly German-speaking inhabitants of such major cities as Gdańsk, Toruń and Elbląg. In Koenigsberg, in 1530, a Polish-language edition of Luther's Small Catechism was published. The Duchy of Prussia, which was a Polish fief, emerged as key center of the movement, with numerous publishing houses issuing not only Bibles, but also catechisms, in German, Polish and Lithuanian.
Lutheranism gained popularity in northern part of the country, while Calvinism caught the interest of the nobility (known as szlachta), mainly in Lesser Poland and the Grand Duchy of Lithuania. Several publishing houses were opened in Lesser Poland in mid-16th century in such locations as Słomniki and Raków. At that time, Mennonites and Czech Brothers came to Poland, with the latter settling mostly in Greater Poland around Leszno. In 1565, Polish Brethren appeared as yet another reformation movement.
The 16th century Commonwealth was unique in Europe, because of widespread tolerance confirmed by the Warsaw Confederation. In 1563, the Brest Bible was published (see also Bible translations into Polish). The period of tolerance ended during the reign of King Sigismund III Vasa, who was under the strong influence of Piotr Skarga and other Jesuits. After the Deluge, and other wars of the mid-17th century in which all enemies of Poland were either Protestant or Orthodox Christians, the Poles' attitude changed. The Counter-Reformation prevailed: in 1658 the Polish Brethren were forced to leave the country, and in 1666, the Sejm banned apostasy from Catholicism to any other religion, under punishment of death. Finally, in 1717, the Silent Sejm banned non-Catholics from becoming deputies of the Parliament.
Primož Trubar is notable for consolidating the Slovene language and is considered to be the key figure of Slovenian cultural history and in many aspects a major Slovene historical personality. He was the key figure of the Protestant Church of the Slovene Lands, as he was its founder and its first superintendent. The first books in Slovene, Catechismus and Abecedarium, were written by Trubar.
The Protestant teachings of the Western Church were also briefly adopted by Eastern Orthodox Church through the Greek Patriarch Cyril Lucaris in 1629 with the publishing of the Confessio (Calvinistic doctrine) in Geneva. Motivating factors in their decision to adopt aspects of the Reformation included the historical rivalry and mistrust between the Greek Orthodox and Roman Catholic church along with their concerns of Jesuit priests entering Greek lands in their attempts to propagate the teachings of the Counter-Reformation to the Greek populace He subsequently sponsored Maximos of Gallipoli's translation of the New testament into the Modern Greek language and was published in Geneva in 1638. Upon Lucaris's death in 1638, the conservative factions within the Eastern Orthodox Church held two synods: the Synod of Constantinople (1638) and Synod of Jassy (1642) criticizing the reforms and in the 1672 convocation led by Dositheos, they officially condemned the Calvinistic doctrines.
Conclusion and legacy
Thirty Years' War: 1618–48
The Reformation led to a series of religious wars that culminated in the Thirty Years' War (1618–1648), which devastated much of Germany, killing between 25 and 40% of its population. From 1618 to 1648 the Roman Catholic House of Habsburg and its allies fought against the Protestant princes of Germany, supported at various times by Denmark, Sweden and France. The Habsburgs, who ruled Spain, Austria, the Crown of Bohemia, Hungary, Slovene Lands, the Spanish Netherlands and much of Germany and Italy, were staunch defenders of the Roman Catholic Church. Some historians believe that the era of the Reformation came to a close when Roman Catholic France allied itself, first in secret and later on the battlefields, with Protestant states against the Habsburg dynasty. For the first time since the days of Luther, political and national convictions again outweighed religious convictions in Europe.
The main tenets of the Peace of Westphalia, which ended the Thirty Years' War, were:
- All parties would now recognise the Peace of Augsburg of 1555, by which each prince would have the right to determine the religion of his own state, the options being Roman Catholicism, Lutheranism, and now Calvinism (the principle of cuius regio, eius religio)
- Christians living in principalities where their denomination was not the established church were guaranteed the right to practice their faith in public during allotted hours and in private at their will.
The treaty also effectively ended the papacy's pan-European political power. Pope Innocent X declared the treaty "null, void, invalid, iniquitous, unjust, damnable, reprobate, inane, empty of meaning and effect for all times" in his bull Zelo Domus Dei. European sovereigns, Roman Catholic and Protestant alike, ignored his verdict.
End of the Reformation
However, this treaty did not mean that the Reformation was concluded. It would be about another century (ca. 1750) before the Reformation could truly be considered to have ended. Meanwhile, other reform movements continued to spring up, even within the Reformation churches. One such movement was Pietism, which impacted the Low Countries (hence the Reformed churches), Germany (hence also Lutheranism), and Great Britain, which led to a split in Anglicanism and which brought about the creation of some new churches (most notably Methodism). In turn, Pietism would branch out into a "normative" form and Radical Pietism.
Consequences of the Protestant Reformation
Human Capital formation
- Higher literacy rates.
- Lower gender gap in school enrollment and literacy rates.
- Higher primary school enrollment.
- Higher public spending on schooling and better educational performance of military conscripts.
- Higher capability in reading, numeracy, essay writing, and history.
- More hours worked.
- Divergent work attitudes of Protestant and Catholics.
- Fewer referenda on leisure, state intervention, and redistribution in Swiss cantons with more Protestants.
- Lower life satisfaction when unemployed.
- Pro-market attitudes.
- Income differences between Protestants and Catholics.
- Different levels of income tax revenue per capita, % of labor force in manufacturing and services, and incomes of male elementary school teachers.
- Protestant cities grew more.
- Greater entrepreneurship among religious minorities in Protestant states.
- Different social ethics.
- The Reformation has been credited as a key factor in the development of the state system.
- The Reformation has been credited as a key factor in the formation of transnational advocacy movements.
- The Reformation impacted the Western legal tradition.
- Establishment of State churches.
- Poor relief and social welfare regimes.
- Witch trials became more common in areas where Protestants and Catholics contested the religious market.
- Protestants were far more likely to vote for Nazis than their Catholic German counterparts.
- Higher suicide rate and greater suicide acceptability.
Margaret C. Jacob argues that there has been a dramatic shift in the historiography of the Reformation. Until the 1960s, historians focused their attention largely on the great leaders and theologians of the sixteenth century, especially Luther, Calvin, and Zwingli. Their ideas were studied in depth. However, the rise of the new social history in the 1960s look at history from the bottom up, not from the top down. Historians began to concentrate on the values, beliefs and behavior of the people at large. She finds, "in contemporary scholarship, the Reformation is now seen as a vast cultural upheaval, a social and popular movement, textured and rich because of its diversity."
- In the end, while the Reformation emphasis on Protestants reading the Scriptures was one factor in the development of literacy, the impact of printing itself, the wider availability of printed works at a cheaper price, and the increasing focus on education and learning as key factors in obtaining a lucrative post, were also significant contributory factors.
- In the first decade of the Reformation, Luther's message became a movement, and the output of religious pamphlets in Germany was at its height.
- Oberman and Walliser-Schwarzbart Luther: Man between God and the Devil p.54–55
- Douglas (ed.) "Wycliffe, John" New International Dictionary of the Christian Church
- Hussites. Encyclopædia Britannica Eleventh Edition.
- Patrick Renaissance and Reformation p. 1231
- "Fresco fragment revives Papal scandal". BBC News. 21 July 2007.
- "The Death of Alexander VI, 1503". Eyewitness to History. 2007. Retrieved 27 July 2014.
- Froom 1948, pp. 243–244.
- Froom 1950, p. 21.
- Schofield Martin Luther p. 122
- Rubin, "Printing and Protestants" Review of Economics and Statistics pp. 270–286
- Atkinson Fitzgerald "Printing, Reformation and Information Control" Short History of Copyright pp. 15–22
- Whaley, pp. 222–23, 226
- Whaley, pp. 222–23
- Yarnell III, pp. 95–6
- Whaley, p. 220
- Euan Cameron (1 March 2012). The European Reformation. OUP Oxford. ISBN 978-0-19-954785-2.[page needed]
- Pettegree Reformation World p. 543
- "Media, Markets and Institutional Change: Evidence from the Protestant Reformation" (PDF).
- Edwards Printing, Propaganda, and Martin Luther[page needed]
- Pettegree and Hall "Reformation and the Book Historical Journal p. 786
- Weimer "Luther and Cranach" Lutheran Quarterly pp. 387–405
- "Causes and Consequences of the Protestant Reformation" (PDF).
- Iyigun, Murat (2008-11-01). "Luther and Suleyman". The Quarterly Journal of Economics 123 (4): 1465–1494. doi:10.1162/qjec.2008.123.4.1465. ISSN 0033-5533.
- Cantoni, Davide (2012-05-01). "Adopting a New Religion: the Case of Protestantism in 16th Century Germany*". The Economic Journal 122 (560): 502–531. doi:10.1111/j.1468-0297.2012.02495.x. ISSN 1468-0297.
- Kim, Hyojoung; Pfaff, Steven (2012-04-01). "Structure and Dynamics of Religious Insurgency Students and the Spread of the Reformation". American Sociological Review 77 (2): 188–215. doi:10.1177/0003122411435905. ISSN 0003-1224.
- Pfaff, Steven (2013-03-12). "The true citizens of the city of God: the cult of saints, the Catholic social order, and the urban Reformation in Germany". Theory and Society 42 (2): 189–218. doi:10.1007/s11186-013-9188-x. ISSN 0304-2421.
- Ekelund, Jr., Robert B.; Hébert, Robert F.; Tollison, Robert D. (2002-06-01). "An Economic Analysis of the Protestant Reformation". Journal of Political Economy 110 (3): 646–671. doi:10.1086/339721. ISSN 0022-3808.
- "Malthus Meets Luther: the Economics Behind the German Reformation".
- Estep, p. 190
- Estep, p. 150
- Bray (ed.) Documents of the English Reformation pp. 113–
- Pettegree Reformation World p. 304
- Estep Renaissance and Reformation p. 299
- MacCulloch Reformation pp. 401–417
- Firpo "Italian Reformation" Companion to the Reformation World pp. 169 ff
- Church "Literature of the Italian reformation" Journal of Modern History pp. 457–473
- Cameron Reformation of the Heretics[page needed]
- Voglar, Dušan (30 May 2008). "Primož Trubar v enciklopedijah in leksikonih I" [Primož Trubar in Encyclopedias and Lexicons I]. Locutio (in Slovenian) 11 (42) (Maribor Literary Society). Retrieved 7 February 2011.
- Ahačič, Kozma (2013). "Nova odkritja o slovenski protestantiki" [New Discoveries About the Slovene Protestant Literature] (PDF). Slavistična revija (in Slovenian) 61 (4): 543–555.
- "History of Europe – Demographics". Encyclopædia Britannica.
- Cross, (ed.) "Westphalia, Peace of" Oxford Dictionary of the Christian Church
- Becker, Sascha O.; Woessmann, Ludger (2009-05-01). "Was Weber Wrong? A Human Capital Theory of Protestant Economic History". The Quarterly Journal of Economics 124 (2): 531–596. doi:10.1162/qjec.2009.124.2.531. ISSN 0033-5533.
- Becker, Sascha O.; Woessmann, Ludger (2008-12-01). "Luther and the Girls: Religious Denomination and the Female Education Gap in Nineteenth-century Prussia*". Scandinavian Journal of Economics 110 (4): 777–805. doi:10.1111/j.1467-9442.2008.00561.x. ISSN 1467-9442.
- Becker, Sascha O.; Woessmann, Ludger (2010-05-01). "The effect of Protestantism on education before the industrialization: Evidence from 1816 Prussia". Economics Letters 107 (2): 224–228. doi:10.1016/j.econlet.2010.01.031.
- Boppart, Timo; Falkinger, Josef; Grossmann, Volker; Woitek, Ulrich; Wüthrich, Gabriela (2013-04-01). "Under which conditions does religion affect educational outcomes?". Explorations in Economic History 50 (2): 242–266. doi:10.1016/j.eeh.2012.12.001.
- Boppart, Timo; Falkinger, Josef; Grossmann, Volker (2014-04-01). "Protestantism and Education: Reading (the Bible) and Other Skills". Economic Inquiry 52 (2): 874–895. doi:10.1111/ecin.12058. ISSN 1465-7295.
- Spenkuch, Jörg L. (2011-03-20). "The Protestant Ethic and Work: Micro Evidence from Contemporary Germany". Rochester, NY: Social Science Research Network.
- Schaltegger, Christoph A.; Torgler, Benno (2010-05-01). "Work ethic, Protestantism, and human capital". Economics Letters 107 (2): 99–101. doi:10.1016/j.econlet.2009.12.037.
- Basten, Christoph; Betz, Frank. "Beyond Work Ethic: Religion, Individual, and Political Preferences". American Economic Journal: Economic Policy 5 (3): 67–91. doi:10.1257/pol.5.3.67.
- van Hoorn, André; Maseland, Robbert (2013-07-01). "Does a Protestant work ethic exist? Evidence from the well-being effect of unemployment". Journal of Economic Behavior & Organization 91: 1–12. doi:10.1016/j.jebo.2013.03.038.
- Hayward, R. David; Kemmelmeier, Markus (2011-11-01). "Weber Revisited A Cross-National Analysis of Religiosity, Religious Culture, and Economic Attitudes". Journal of Cross-Cultural Psychology 42 (8): 1406–1420. doi:10.1177/0022022111412527. ISSN 0022-0221.
- Cantoni, Davide (2015-08-01). "The Economic Effects of the Protestant Reformation: Testing the Weber Hypothesis in the German Lands". Journal of the European Economic Association 13 (4): 561–598. doi:10.1111/jeea.12117. ISSN 1542-4774.
- "Origins of growth: How state institutions forged during the Protestant Reformation drove development". VoxEU.org. Retrieved 2016-04-26.
- Nunziata, Luca; Rocco, Lorenzo (2014-01-01). "The Protestant Ethic and Entrepreneurship: Evidence from Religious Minorities from the Former Holy Roman Empire". University Library of Munich, Germany.
- Nunziata, Luca; Rocco, Lorenzo (2016-01-20). "A tale of minorities: evidence on religious ethics and entrepreneurship". Journal of Economic Growth: 1–36. doi:10.1007/s10887-015-9123-2. ISSN 1381-4338.
- Arruñada, Benito (2010-09-01). "Protestants and Catholics: Similar Work Ethic, Different Social Ethic*". The Economic Journal 120 (547): 890–918. doi:10.1111/j.1468-0297.2009.02325.x. ISSN 1468-0297.
- "Nexon, D.H.: The Struggle for Power in Early Modern Europe: Religious Conflict, Dynastic Empires, and International Change. (eBook and Paperback)". press.princeton.edu. Retrieved 2016-04-19.
- Philpott, Daniel (2000-01-01). "The Religious Roots of Modern International Relations". World Politics 52 (02): 206–245. doi:10.1017/S0043887100002604. ISSN 1086-3338.
- Stamatov, Peter (2010-08-01). "Activist Religion, Empire, and the Emergence of Modern Long-Distance Advocacy Networks". American Sociological Review 75 (4): 607–628. doi:10.1177/0003122410374083. ISSN 0003-1224.
- "Law and Revolution, II – Harold J. Berman | Harvard University Press". www.hup.harvard.edu. Retrieved 2016-04-19.
- Gorski, Philip S. (2000-01-01). "Historicizing the Secularization Debate: Church, State, and Society in Late Medieval and Early Modern Europe, ca. 1300 to 1700". American Sociological Review 65 (1): 138–167. doi:10.2307/2657295.
- Pullan, Brian (1976-01-01). "Catholics and the Poor in Early Modern Europe". Transactions of the Royal Historical Society 26: 15–34. doi:10.2307/3679070.
- kahl, sigrun (2005-04-01). "the religious roots of modern poverty policy: catholic, lutheran, and reformed protestant traditions compared". European Journal of Sociology / Archives Européennes de Sociologie 46 (01): 91–126. doi:10.1017/S0003975605000044. ISSN 1474-0583.
- "Witch Trials" (PDF).
- "Special Interests at the Ballot Box? Religion and the Electoral Success of the Nazis" (PDF).
- Becker, Sascha O.; Woessmann, Ludger (2015-03-31). "Social Cohesion, Religious Beliefs, and the Effect of Protestantism on Suicide". Rochester, NY: Social Science Research Network.
- Torgler, Benno; Schaltegger, Christoph (2014-06-01). "Suicide and Religion: New Evidence on the Differences Between Protestantism and Catholicism". Journal for the Scientific Study of Religion 53 (2): 316–340. doi:10.1111/jssr.12117. ISSN 1468-5906.
- Jacob Living the Enlightenment p. 215
- Atkinson, Benedict; Fitzgerald, Brian (2014). "Printing, Reformation and Information Control". A Short History of Copyright: The Genie of Information. Springer. pp. 15–22. doi:10.1007/978-3-319-02075-4_3. ISBN 978-3-319-02074-7.
- Bray, Gerald (ed.). Documents of the English Reformation. James Clarke.
- Cameron, Euan (2012). The European Reformation (Second ed.). Oxford University Press.
- Cameron, Euan (1984). The Reformation of the Heretics: The Waldenses of the Alps, 1480–1580. Clarendon Press.
- Church, Frederic C. (1931). "The Literature of the Italian Reformation". Journal of Modern History 3 (3): 457–473. JSTOR 1874959.
- Cross, F. L., ed. (2005). "Westphalia, Peace of". The Oxford Dictionary of the Christian Church. New York: Oxford University Press.[page needed]
- Douglas, J. D., ed. (1974). "Wycliffe, John". The New International Dictionary of the Christian Church. Paternoster Press.
- Edwards, Jr.; Mark U. (1994). Printing, Propaganda, and Martin Luther.
- Estep, William R (1986). Renaissance & Reformation. Grand Rapids, MI: Eerdmans. ISBN 0-8028-0050-5.
- Firpo, Massimo (2004). "The Italian Reformation". In Hsia, R. Po-chia. A Companion to the Reformation World. Blackwell. pp. 169–184.
- Froom, LeRoy (1948). The Prophetic Faith of our Fathers (DjVu and PDF) 2. pp. 243–244.
- Froom, LeRoy (1950). The Prophetic Faith of our Fathers (DjVu and PDF) 1.
- Jacob, Margaret C. (1991). Living the Enlightenment: Freemasonry and Politics in Eighteenth-century Europe. Oxford University Press.
- MacCulloch, Diarmaid (2005). The Reformation.
- Oberman, Heiko Augustinus; Walliser-Schwarzbart, Eileen (2006) . Luther: Man between God and the Devil. Yale University Press. ISBN 0-300-10313-1.
- Patrick, James (2007). Renaissance and Reformation. New York: Marshall Cavendish. ISBN 9780761476504.
- Pettegree, Andrew (2000). The Reformation World. Routledge. ISBN 9780203445273.
- Pettegree, Andrew; Hall, Matthew (December 2004). "The Reformation and the Book: A Reconsideration". The Historical Journal 47 (4): 785–808. doi:10.1017/S0018246X04003991. JSTOR 4091657. Retrieved February 26, 2014.
- Rublack, Ulinka (2010). Dressing Up: Cultural Identity in Renaissance Europe. Oxford University Press.
- Rubin, Jared (2014). "Printing and Protestants: An Empirical Test of the Role of Printing in the Reformation". Review of Economics and Statistics 96 (2): 270–286. doi:10.1162/REST_a_00368.
- Schofield, John (2011). Martin Luther: A Concise History of His Life and Works. History Press Limited.
- Weimer, Christoph (2004). "Luther and Cranach on Justification in Word and Image". Lutheran Quarterly 18 (4): 387–405.
- Whaley, Joachim (2012). Germany and the Holy Roman Empire: Volume I: Maximilian I to the Peace of Westphalia, 1493–1648 (Oxford History of Early Modern Europe). Oxford University Press. ISBN 978-0198731016.
- Yarnell III, Malcolm B. (2014). Royal Priesthood in the English Reformation. Oxford University Press. ISBN 978-0199686254.
- Appold, Kenneth G. The Reformation: A Brief History (2011) online
- Spalding, Martin (2010). The History of the Protestant Reformation; In Germany and Switzerland, and in England, Ireland, Scotland, the Netherlands, France, and Northern Europe. General Books LLC.
- Sascha O. Becker, Steven Pfaff and Jared Rubin. Causes and Consequences of the Protestant Reformation (2015) https://www2.warwick.ac.uk/fac/soc/economics/research/workingpapers/2016/twerp_1105_becker.pdf
Scholarly secondary resources
- Bagchi, David, and David C. Steinmetz, eds. The Cambridge Companion to Reformation Theology (2004)
- Bainton, Roland (1952). The Reformation of the Sixteenth Century. Boston: The Beacon Press. ISBN 0-8070-1301-3.
- Balserak, Jon. John Calvin as Sixteenth-Century Prophet (Oxford University Press, 2014)
- Braaten, Carl E. and Robert W. Jenson. The Catholicity of the Reformation. Grand Rapids: Eerdmans, 1996. ISBN 0-8028-4220-8.
- Collinson, Patrick. The Reformation: A History (2006)
- Elton, Geoffrey R. and Andrew Pettegree, eds. Reformation Europe: 1517–1559 (1999) excerpt and text search
- Hillerbrand, Hans J. The Protestant Reformation (2nd ed. 2009)
- Hsia, R. Po-chia, ed. A Companion to the Reformation World (2006)
- Lindberg, Carter. The European Reformations (2nd ed. 2009)
- Naphy, William G. (2007). The Protestant Revolution: From Martin Luther to Martin Luther King Jr. BBC Books. ISBN 978-0-563-53920-9.
- Payton Jr. James R. Getting the Reformation Wrong: Correcting Some Misunderstandings (IVP Academic, 2010)
- Pelikan, Jaroslav (1984). Reformation of Church and Dogma (1300–1700). Chicago: University of Chicago Press. ISBN 0-226-65377-3.
- Spitz, Lewis William. The Protestant Reformation: 1517–1559 (2003)
Primary sources in translation
- Fosdick, Harry Emerson, ed. Great Voices of the Reformation [and of other putative reformers before and after it]: an Anthology, ed., with an introd. and commentaries, by Harry Emerson Fosdick. New York: Modern Library, 1952. xxx, 546 p.
- Janz, Denis, ed. A Reformation Reader: Primary Texts With Introductions (2008) excerpt and text search
- Luther, Martin Luther's Correspondence and Other Contemporary Letters, 2 vols., tr. and ed. by Preserved Smith, Charles Michael Jacobs, The Lutheran Publication Society, Philadelphia, Pa. 1913, 1918. vol.2 (1521–1530) from Google Books. Reprint of Vol.1, Wipf & Stock Publishers (March 2006). ISBN 1-59752-601-0.
- Spitz, Lewis W. The Protestant Reformation: Major Documents. St. Louis: Concordia Publishing House, 1997. ISBN 0-570-04993-8
- Bates, Lucy (2010). "The Limits of Possibility in England's Long Reformation". Historical Journal 53 (4): 1049–1070. doi:10.1017/S0018246X10000403. JSTOR 40930369.
- Bradshaw, Brendan (1983). "The Reformation and the Counter-Reformation". History Today 33 (11): 42–45.
- Brady, Jr., Thomas A. (1991). "People's Religions in Reformation Europe". The Historical Journal 24 (1): 173–182. JSTOR 2639713.
- de Boer, Wietse (2009). "An Uneasy Reunion The Catholic World in Reformation Studies". Archiv für Reformationsgeschichte 100 (1): 366–387. doi:10.14315/arg-2009-100-1-366.
- Dickens, A. G.; Tonkin, John M., eds. (1985). The Reformation in Historical Thought. Harvard University Press.
- Dixon, C. Scott (2012). Contesting the Reformation.
- Fritze, Ronald H. (2005). "The English Reformation: Obedience, Destruction and Cultural Adaptation". Journal of Ecclesiastical History 56 (1): 107–115. doi:10.1017/S0022046904002106.
- Haigh, Christopher (1982). "The recent historiography of the English Reformation". The Historical Journal 25 (4): 995–1007. JSTOR 2638647.
- Haigh, Christopher (1990). "The English Reformation: A Premature Birth, a Difficult Labour and a Sickly Child". The Historical Journal 33 (2): 449–459. JSTOR 2639467.
- Haigh, Christopher (2002). "Catholicism in Early Modern England: Bossy and Beyond". The Historical Journal 45 (2): 481–494. doi:10.1017/S0018246X02002479. JSTOR 3133654.
- Heininen, Simo; Czaika, Otfried (2010). "Wittenberg Influences on the Reformation in Scandinavia". European History Online. Mainz: Institute of European History. Retrieved 17 December 2012.
- Hsia, Po-Chia, ed. (2006). A Companion to the Reformation World.
- Hsia, R. Po-chia (2004). "Reformation on the Continent: Approaches Old and New". Journal of Religious History 28 (2): 162–170. doi:10.1111/j.1467-9809.2004.00212.x.
- Hsia, R. Po-Chia (1987). "The Myth of the Commune: Recent Historiography on City and Reformation in Germany". Central European History 20 (3): 203–215. JSTOR 4546103.
- Karant-Nunn, Susan C. (2005). "Changing One's Mind: Transformations in Reformation History from a Germanist's Perspective". Renaissance Quarterly 58 (2): 1101–1127. doi:10.1353/ren.2008.0933. JSTOR 10.1353/ren.2008.0933.
- MacCulloch, Diarmaid (1995). "The Impact of the English Reformation". The Historical Journal 38 (1): 151–153. JSTOR 2640168.
- MacCulloch, Diarmaid; Laven, Mary; Duffy, Eamon (2006). "Recent Trends in the Study of Christianity in Sixteenth-Century Europe". Renaissance Quarterly 59 (3): 697–731. JSTOR 10.1353/ren.2008.0381.
- Marnef, Guido (2009). "Belgian and Dutch Post-war Historiography on the Protestant and Catholic Reformation in the Netherlands". Archiv für Reformationsgeschichte 100 (1): 271–292. doi:10.14315/arg-2009-100-1-271.
- Marshall, Peter (2009). "(Re)defining the English Reformation". Journal of British Studies 48 (3): 564–586. JSTOR 27752571.
- Menchi, Silvana Seidel (2009). "The Age of Reformation and Counter-Reformation in Italian Historiography, 1939–2009". Archiv für Reformationsgeschichte 100 (1): 193–217. doi:10.14315/arg-2009-100-1-193.
- Nieden, Marcel (2012). "The Wittenberg Reformation as a Media Event". European History Online. Mainz: Institute of European History. Retrieved 17 December 2012.
- Scott, Tom (1991). "The Common People in the German Reformation". The Historical Journal 24 (1): 183–192. JSTOR 2639714.
- Scott, Tom (2008). "The Reformation between Deconstruction and Reconstruction: Reflections on Recent Writings on the German Reformation". German History 26 (3): 406–422. doi:10.1093/gerhis/ghn027.
- Walsham, Alexandra (2008). "The Reformation and 'The Disenchantment of the World' Reassessed". Historical Journal 51 (2): 497–528. doi:10.1017/S0018246X08006808. JSTOR 20175171.
- Wiesner-Hanks, Merry (2009). "Gender and the Reformation". Archiv für Reformationsgeschichte 100 (1): 350–365. doi:10.14315/arg-2009-100-1-350.
|Wikimedia Commons has media related to Reformation.|
- Internet Archive of Related Texts and Documents
- 16th Century Reformation Reading Room: Extensive online resources, Tyndale Seminary
- The Reformation Collection From the Rare Book and Special Collections Division at the Library of Congress
- An ecumenical official valuation by Lutherans and Catholics 500 years later