The popular protest against royal despotism failed in Denmark and the triumph of Christian III in 1536 sealed the fate of Catholicism in that country and in Norway. It was promptly enacted that the Catholic bishops should forfeit their temporal and spiritual authority and all their property should be transferred to the crown "for the good of the commonwealth." After discussions with Luther the new religion was definitely organized and declared the state religion in 1537. It might be added that Catholicism died with difficulty in Denmark,--many peasants as well as high churchmen resented the changes, and Helgesen, the foremost Scandinavian scholar and humanist of the time, protested vigorously against the new order. But the crown was growing powerful, and the crown prevailed. The enormous increase of royal revenue, consequent upon the confiscation of the property of the Church, enabled the king to make Denmark the leading Scandinavian country throughout the second half of the sixteenth century and the first quarter of the seventeenth. In time national patriotism came to be intertwined with Lutheranism.
[Sidenote: Sweden]
In Sweden the success of the new religion was due to the crown quite as much as in Denmark and Norway. Gustavus Vasa had obtained the Swedish throne through the efforts of a nationalist party, but there was still a hostile faction, headed by the chief churchman, the archbishop of Upsala, who favored the maintenance of the union with Denmark. In order to deprive the unionists of their leader, Gustavus begged the pope to remove the rebellious archbishop and to appoint one in sympathy with the nationalist cause. This the pope peremptorily refused to do, and the breach with Rome began. Gustavus succeeded in suppressing the insurrection, and then persevered in introducing Protestantism. The introduction was very gradual, especially among the peasantry, and its eventual success was largely the result of the work of one strong man a.s.sisted by a subservient parliament.
At first Gustavus maintained Catholic worship and doctrines, contenting himself with the suppression of the monasteries, the seizure of two- thirds of the church t.i.thes, and the circulation of a popular Swedish translation of the New Testament. In 1527 all ecclesiastical property was transferred to the crown and two Catholic bishops were cruelly put to death. Meanwhile Lutheran teachers were encouraged to take up their residence in Sweden and in 1531 the first Protestant archbishop of Upsala was chosen. Thenceforth, the progress of Lutheranism was more rapid, although a Catholic reaction was threatened several times in the second half of the sixteenth century. The Confession of Augsburg was adopted as the creed of the Swedish Church in 1593, and in 1604 Catholics were deprived of offices and estates and banished from the realm.
CALVINISM
The second general type of Protestantism which appeared in the sixteenth century was the immediate forerunner of the modern Presbyterian, Congregational, and Reformed Churches and at one time or another considerably affected the theology of the Episcopalians and Baptists and even of Lutherans. Taken as a group, it is usually called Calvinism. Of its rise and spread, some idea may be gained from brief accounts of the lives of two of its great apostles--Calvin and Knox.
But first it will be necessary to say a few words concerning an older reformer, Zwingli by name, who prepared the way for Calvin"s work in the Swiss cantons.
[Sidenote: Zwingli]
Switzerland comprised in the sixteenth century some thirteen cantons, all of which were technically under the suzerainty of the Holy Roman Empire, but const.i.tuted in practice so many independent republics, bound together only by a number of protective treaties. To the town of Einsiedeln in the canton of Schwyz came Huldreich Zwingli in the year 1516 as a Catholic priest. Slightly younger than Luther, he was well born, had received an excellent university education in Vienna and in Basel, and had now been in holy orders about ten years. He had shown for some time more interest in humanism than in the old-fashioned theology, but hardly any one would have suspected him of heresy, for it was well known that he was a regular pensioner of the pope.
Zwingli"s opposition to the Roman Church seems to have been based at first largely on political grounds. He preached eloquently against the practice of hiring out Swiss troops to foreign rulers and abused the Church for its share in this shameless traffic in soldiers. Then he was led on to attack all manner of abuses in ecclesiastical organization, but it was not until he was installed in 1518 as preacher in the great cathedral at Zurich that he clearly denied papal supremacy and proceeded to proclaim the Scriptures as the sole guide of faith and morals. He preached against fasting, the veneration of saints, and the celibacy of the clergy. Some of his hearers began to put his teachings into practice: church edifices were profaned, statues demolished, windows smashed, and relics burned. Zwingli himself took a wife.
[Sidenote: Zwinglian Revolt in Switzerland]
In 1523 a papal appeal to Zurich to abandon Zwingli was answered by the canton"s formal declaration of independence from the Catholic Church.
Henceforth the revolt spread rapidly throughout Switzerland, except in the five forest cantons, the very heart of the country, where the ancient religion was still deeply intrenched. Serious efforts were made to join the followers of Zwingli with those of Luther, and thus to present a united front to the common enemy, but there seemed to be irreconcilable differences between Lutheranism and the views of Zwingli. The latter, which were succinctly expressed in sixty-seven Theses published at Zurich in 1523, insisted more firmly than the former on the supreme authority of Scripture, and broke more thoroughly and radically with the traditions of the Catholic Church. Zwingli aimed at a reformation of government and discipline as well as of theology, and entertained a notion of an ideal state in which the democracy would order human activities, whether political or religious. Zwingli differed essentially from Luther in never distrusting "the people."
Perhaps the most distinctive mark of the Swiss reformer"s theology was his idea that the Lord"s Supper is not a miracle but simply a symbol and a memorial.
In 1531 Zwingli urged the Protestant Swiss to convert the five forest cantons to the new religion by force of arms. In answer to his entreaties, civil war ensued, but the Catholic mountaineers won a great victory that very year and the reformer himself was killed. A truce was then arranged, the provisions of which foreshadowed the religious settlement in the Germanies--each canton was to be free to determine its own religion. Switzerland has remained to this day part Catholic and part Protestant.
[Sidenote: Calvin]
By the sudden death of Zwingli, Swiss Protestantism was left without a leader, but not for long, because the more celebrated Calvin took up his residence in Geneva in 1536. From that time until his death in 1564 Calvin was the center of a movement which, starting from these small Zwinglian beginnings among the Swiss mountains, speedily spread over more countries and affected more people than did Lutheranism. In Calvinism, Catholicism was to find her most implacable foe.
John Calvin, who, next to Martin Luther, was the most conspicuous Protestant leader of the sixteenth century, was a Frenchman. Born of middle-cla.s.s parentage at Noyon in the province of Picardy in 1509, he was intended from an early age for an ecclesiastical career. A pension from the Catholic Church enabled him to study at Paris, where he displayed an apt.i.tude for theology and literature. When he was nineteen years of age, however, his father advised him to abandon the idea of entering the priesthood in favor of becoming a lawyer--so young Calvin spent several years studying law.
[Sidenote: Calvin in France]
It was in 1529 that Calvin is said to have experienced a sudden "conversion." Although as yet there had been no organized revolt in France against the Catholic Church, that country, like many others, was teeming with religious critics. Thousands of Frenchmen were in sympathy with any attempt to improve the Church by education, by purer morals, or by better preaching. Lutheranism was winning a few converts, and various evangelical sects were appearing in divers places. The chief problem was whether reform should be sought within the traditional Church or by rebellion against it. Calvin believed that his conversion was a divine call to forsake Roman Catholicism and to become the apostle of a purer life. His heart, he said, was "so subdued and reduced to docility that in comparison with his zeal for true piety he regarded all other studies with indifference, though not entirely abandoning them. Though himself a beginner, many flocked to him to learn the pure doctrine, and he began to seek some hiding-place and means of withdrawal from people."
[Sidenote: "The Inst.i.tutes"]
His search for a hiding-place was quickened by the announced determination of the French king, Francis I, to put an end to religious dissent among his subjects. Calvin abruptly left France and found an asylum in the Swiss town of Basel, where he became acquainted at first hand with the type of reformed religion which Zwingli had propagated and where he proceeded to write a full account of the Protestant position as contrasted with the Catholic. This exposition,--_The Inst.i.tutes of the Christian Religion_,--which was published in 1536, was dedicated to King Francis I and was intended to influence him in favor of Protestantism.
Although the book failed of its immediate purpose, it speedily won a deservedly great reputation. It was a statement of Calvin"s views, borrowed in part from Zwingli, and in part from Luther and other reformers. It was orderly and concise, and it did for Protestant theology what the medieval writers had done for Catholic theology. It contained the germ of all that subsequently developed as Calvinism.
[Sidenote: Calvin and Luther]
It seemed for some time as if the _Inst.i.tutes_ might provide a common religious rule and guide for all Christians who rebelled against Rome. But Calvin, in mind and nature, was quite different from Luther.
The latter was impetuous, excitable, but very human; the former was ascetic, calm, and inhumanly logical. Then, too, Luther was quite willing to leave everything in the church which was not prohibited by Scripture; Calvin insisted that nothing should remain in the church which was not expressly authorized by Scripture. The _Inst.i.tutes_ had a tremendous influence upon Protestantism but did not unite the followers of Calvin and Luther. Calvin"s book seems all the more wonderful, when it is recalled that it was written when the author was but twenty-six years of age.
[Sidenote: Calvin at Geneva]
In 1536 Calvin went to Geneva, which was then in the throes of a revolution at once political and religious, for the townsfolk were freeing themselves from the feudal suzerainty of the duke of Savoy and banishing the Catholic Church, whose cause the duke championed. Calvin aided in the work and was rewarded by an appointment as chief pastor and preacher in the city. This position he continued to hold, except for a brief period when he was exiled, until his death in 1564. It proved to be a commanding position not only in ordering the affairs of the town, but also in giving form to an important branch of Protestant Christianity.
The government of Geneva under Calvin"s regime was a curious theocracy of which Calvin himself was both religious leader and political "boss."
The minister of the reformed faith became G.o.d"s mouthpiece upon earth and inculcated an unbending puritanism in daily life. "No more festivals, no more jovial reunions, no more theaters or society; the rigid monotony of an austere rule weighed upon life. A poet was decapitated because of his verses; Calvin wished adultery to be punished by death like heresy, and he had Michael Servetus [Footnote: A celebrated Spanish reformer.] burned for not entertaining the same opinions as himself upon the mystery of the Trinity."
Under Calvin"s theocratic despotism, Geneva became famous throughout Europe as the center of elaborate Protestant propaganda. Calvin, who set the example of stern simplicity and relentless activity, was sometimes styled the Protestant pope. He not only preached every day, wrote numerous theological treatises, and issued a French translation of the Bible, but he established important Protestant schools-- including the University of Geneva--which attracted students from distant lands, and he conducted a correspondence with his disciples and would-be reformers in all points of Europe. His letters alone would fill thirty folio volumes.
[Sidenote: Diffusion of Calvinism]
Such activities account for the almost bewildering diffusion of Calvinism. French, Dutch, Germans, Scotch, and English flocked to Geneva to hear Calvin or to attend his schools, and when they returned to their own countries they were likely to be so many glowing sparks ready to start mighty conflagrations.
Calvinism was known by various names in the different countries which it entered. On the continent of Europe it was called the Reformed Faith, and in France its followers were styled Huguenots; in Scotland it became Presbyterianism; and in England, Puritanism. Its essential characteristics, however, remained the same wherever it was carried.
[Sidenote: Calvinism in Switzerland]
We have already noticed how Switzerland, except for the five forest cantons, had been converted to Protestantism by the preaching of Zwingli. Calvin was Zwingli"s real theological successor, and the majority of the Swiss, especially those in the urban cantons of Zurich and Bern as well as of Geneva, cheerfully accepted Calvinism.
[Sidenote: Calvinism in France: the Huguenots]
Calvinism also made converts in France. The doctrines and writings of Luther had there encountered small success. Many French reformers believed that greater good would eventually be achieved within the Catholic Church than without. There appeared to be fewer abuses among the French clergy than among the ecclesiastics of northern Europe, for they possessed less wealth and power. The French sovereign felt less prompted to lay his hand upon the dominions of the clergy, because a special agreement with the pope in 1516 bestowed upon the king the nomination of bishops and the disposition of benefices. For these reasons the bulk of the French people resisted Protestantism of every form and remained loyally Catholic.
What progress the new religion made in France was due to Calvin rather than to Luther. Calvin, as we have seen, was a Frenchman himself, and his teachings and logic appealed to a small but influential body of his fellow-countrymen. A considerable portion of the lower n.o.bility, a few merchants and business men, and many magistrates conformed to Calvinism openly; the majority of great lawyers and men of learning adhered to it in public or in secret. Probably from a twentieth to a thirtieth of the total population embraced Calvinism. The movement was essentially confined to the middle-cla.s.s or _bourgeoisie_, and almost from the outset it acquired a political as well as a religious significance. It represented among the lesser n.o.bility an awakening of the aristocratic spirit and among the middle-cla.s.s a reaction against the growing power of the king. The financial and moneyed interests of the country were largely attracted to French Calvinism. The Huguenots, as the French Calvinists were called, were particularly strong in the law courts and in the Estates-General or parliament, and these had been the main checks upon royal despotism.
[Sidenote: Edict of Nantes]
The Huguenots were involved in sanguinary civil and religious wars which raged in France throughout the greater part of the sixteenth century and which have already been treated in their appropriate political aspect. The outcome was the settlement accorded by King Henry IV in the famous Edict of Nantes (1598), which contained the following provisions: (1) Private worship and liberty of conscience were allowed to the Calvinists throughout France; (2) Public Protestant worship might be held in 200 enumerated towns and over 3000 castles; (3) A financial grant was made to Protestant schools, and the publication of Calvinist books was legalized; (4) Huguenots received full civil rights, with admission to all public offices; (5) Huguenots were granted for eight years the political control of two hundred towns, the garrisons of which were to be maintained by the crown; and (6) Huguenots were accorded certain judicial privileges and the right of holding religious and political a.s.semblies. For nearly a hundred years France practiced a religious toleration which was almost unique among European nations, and it was Calvinists who benefited.
[Sidenote: Calvinism in the Netherlands]
The Netherlands were too near the Germanies not to be affected by the Lutheran revolt against the Catholic Church. And the northern or Dutch provinces became quite thoroughly saturated with Lutheranism and also with the doctrines of various radical sects that from time to time were expelled from the German states. The Emperor Charles V tried to stamp out heresy by harsh action of the Inquisition, but succeeded only in changing its name and nature. Lutheranism disappeared from the Netherlands; but in its place came Calvinism, [Footnote: Many Anabaptist refugees from Germany had already sought refuge in the Netherlands: they naturally found the teachings of Zwingli and Calvin more radical, and therefore more appropriate to themselves, than the teachings of Luther. This fact also serves to explain the acceptance of Calvinism in regions of southern Germany where Lutheranism, since the Peasants" Revolt, had failed to take root.] descending from Geneva through Alsace and thence down the Rhine, or entering from Great Britain by means of the close commercial relations existing between those countries. While the southern Netherlands eventually were recovered for Catholicism, the protracted political and economic conflict which the northern Netherlands waged against the Catholic king of Spain contributed to a final fixing of Calvinism as the national religion of patriotic Dutchmen. Calvinism in Holland was known as the Dutch Reformed religion.
[Sidenote: Calvinism in Southern Germany]
We have already noted that southern Germany had rejected aristocratic Lutheranism, partially at least because of Luther"s bitter words to the peasants. Catholicism, however, was not destined to have complete sway in those regions, for democratic Calvinism permeated Wurttemberg, Baden, and the Rhenish provinces, and the Reformed doctrines gained numerous converts among the middle-cla.s.s. The growth of Calvinism in Germany was seriously handicapped by the religious settlement of Augsburg in 1555 which officially tolerated only Catholicism and Lutheranism. It was not until after the close of the direful Thirty Years" War in the seventeenth century that German Calvinists received formal recognition.
[Sidenote: Scotland]
Scotland, like every other European country in the early part of the sixteenth century, had been a place of protest against moral and financial abuses in the Catholic Church, but the beginnings of ecclesiastical rebellion are to be traced rather to political causes.
The kingdom had long been a prey to the bitter rivalry of great n.o.ble families, and the premature death of James V (1542), which left the throne to his ill-fated infant daughter, Mary Stuart, gave free rein to a feudal reaction against the crown. In general, the Catholic clergy sided with the royal cause, while the religious reformers egged on the n.o.bles to champion Protestantism in order to deal an effective blow against the union of the altar and the throne. Thus Cardinal Beaton, head of the Catholic Church in Scotland, ordered numerous executions on the score of protecting religion and the authority of the queen-regent; on the other hand several n.o.blemen, professing the new theology, a.s.sa.s.sinated the cardinal and hung his body on the battlements of the castle of St. Andrews (1546). Such was the general situation in Scotland when John Knox appeared upon the scene.
[Sidenote: John Knox]
Born of peasant parents about 1515, John Knox [Footnote: John Knox (c.
1515-1572).] had become a Catholic priest, albeit in sympathy with many of the revolutionary ideas which were entering Scotland from the Continent and from England. In 1546 he openly rejected the authority of the Church and proceeded to preach "the Gospel" and a stern puritanical morality. "Others snipped the branches," he said, "he struck at the root." But the Catholic court was able to banish Knox from Scotland.
After romantic imprisonment in France, Knox spent a few years in England, preaching an extreme puritanism, holding a chaplaincy under Edward VI (1547-1553), and exerting his influence to insure an indelibly Protestant character to the Anglican Church. Then upon the accession to the English throne of the Catholic Mary Tudor, Knox betook himself to Geneva where he made the acquaintance of Calvin and found himself in essential agreement with the teachings of the French reformer.
[Sidenote: Calvinism in Scotland]
After a stay of some five years on the Continent, Knox returned finally to Scotland and became the organizer and director of the "Lords of the Congregation," a league of the chief Protestant n.o.blemen for purposes of religious propaganda and political power. In 1560 he drew up the creed and discipline of the Presbyterian Church after the model of Calvin"s church at Geneva; and in the same year with the support of the "Lords of the Congregation" and the troops of Queen Elizabeth of England, Knox effected a political and religious revolution in Scotland. The queen-regent was imprisoned and the subservient parliament abolished the papal supremacy and enacted the death penalty against any one who should even attend Catholic worship. John Knox had carried everything before him.