The Reformation: A History by Diarmaid McCulloch (English) Paperback Book

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Winner of the 2004 Wolfson Prize for History, "The Reformation" is the definitive account of one of the most dramatic upheavals in history. 24-page photo insert.

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The National Book Critics Circle Award–winning history of the Reformation—from the New York Times bestselling author of Christianity At a time when men and women were prepared to kill—and be killed—for their faith, the Protestant Reformation tore the Western world apart. Acclaimed as the definitive account of these epochal events, Diarmaid MacCulloch's award-winning history brilliantly re-creates the religious battles of priests, monarchs, scholars, and politicians—from the zealous Martin Luther and his Ninety-Five Theses to the polemical John Calvin to the radical Igantius Loyola, from the tortured Thomas Cranmer to the ambitious Philip II. Drawing together the many strands of the Reformation and Counter-Reformation, and ranging widely across Europe and the New World, MacCulloch reveals as never before how these dramatic upheavals affected everyday lives—overturning ideas of love, sex, death, and the supernatural, and shaping the modern age.

Author Biography

Diarmaid MacCulloch is Professor of the History of the Church at Oxford University. He is the author of Thomas Cranmer, winner of the Whitbread Prize, the James Tait Black Prize, and the Duff Cooper Prize; Christianity, a New York Times bestseller that won the Cundill Prize in History and was chosen by The New Yorker and The New York Times as a Best Book of the Year; and Silence: A Christian History. The Reformation won the National Book Critics Circle Award, the Wolfson Prize, and the British Academy Prize A Fellow of the British Academy and the Royal Historical Society, he was knighted by the Queen for his services to scholarship.

Table of Contents

Preface and AcknowledgmentsList of Illustrations and MapsIntroductionPART I: A COMMON CULTURE1. The Old Church, 1490-1517Seeing Salvation in Church. The First Pillar: The Mass and Purgatory. Layfolk at Prayer. The Second Pillar: Papal Primacy. A Pillar Cracks: Politics and the Papacy. Church Versus Commonwealth?2. Hopes and Fears, 1490-1517Shifting Boundaries. The Iberian Exception. The Iberian Achievement: The Western Church Exported. New Possibilities: Paper and Printing. Humanism: A New World from Books. Putting Renewal into Practice. Reform or the Last Days? Erasmus: Hopes, Fulfilled, Fears Stilled?3. New Heaven: New Earth, 1517-24The Shadow of Augustine. Luther: A Good Monk, 1483-1517. An Accidental Revolution, 1517-21. Whose Revolution? 1521-22. Evangelical Challenges: Zwingli and Radicalism, 1521-22. Zürich and Wittenberg, 1522-24. The Years of Carnival, 1521-244. Wooing the Magistrate,1524-40Europe's Greatest Rebellion, 1524-25. Princely Churches or Christian Separation, 1525-30. The Birth of Protestantisms, 1529-33. Strassburg: New Rome or New Jerusalem? Kings and Reformers, 1530-40. A New King David? Münster and It's Aftermath5. Reunion Deferred: Catholic and Protestant, 1530-60A Southern Revival. Ignatius Loyola and the Early Jesuits. Hopes for a Deal: The 1541-42 Crisis. A Council at Trent: The First Session, 1545-49. Calvin in Geneva: The Reformed Answer to Münster . Calvin and the Eucharist: Protestant Divisions Confirmed. Reformed Protestantism: Alternatives to Calvin, 1540-606. Reunion Scorned, 1547-70Crisis for the Habsburgs, 1547-55. 1555: An Emperor's Exhaustion, a Pope's Obsession. A Catholic Recovery: England, 1553-58. 1558-59: Turning Points for Dynasties. The Last Session of the Council of Trent, 1561-63. Protestants in Arms: France and the Low Countries, 1562-70PART II: EUROPE DIVIDED: 1570-16197. The New Europe Defined, 1569-72Northern and Southern Religion. Tridentine Successes. The Catholic Defense of Christendom, 1565-71. Militant Northern Protestants, 1569-72. The Massacre of St. Bartholomew, 1572. Poland 1569-76: An Alternative Future? Protestantism and Providence8. The North: Protestant HeartlandsDefining Lutheranism: Toward the Formula of Concord. The "Second Reformation" in Germany. Baltic Religious Contests: Poland-Lithuania and Scandinavia . The Northern Netherlands: Protestant Victory. The Northern Netherlands: The Arminian Crisis . A Reformed Success: Scotland. Elizabethan England: A Reformed Church?. Ireland: The Coming of the Counter-Reformation9. The South: Catholic HeartlandsItaly: The Counter-Reformation's Heart. Spain and Portugal: King Philip's Church. The Counter-Reformation as World Mission10. Central Europe: Religion ContestedThe Empire and Habsburg Lands: A Shattered Church. Habsburgs, Wittlelsbachs, and a Catholic Recovery. Transylvania: A Reformed srael. France: Collapse of a Kingdom, 1572-98. France: A Late Counter-Reformation11. Decision and Destruction, 1618-4812. Coda: A British Legacy, 1600-1700New English Beginnings: Richard Hooker and Lancelot Andrews. Early Stuart England: The Church's Golden Age? War in Three Kingdoms, 1638-60. A Spectrum of Protestantisms, 1660-1700. American BeginningsPART III: PATTERNS OF LIFE13. Changing TimesTime Endings. Hearing God's Voice. Fighting Antichrist: Idols. Fighting Antichrist: Witches14. Death, Life, and DisciplineNegotiations with Death and Magic. Telling out the Word. Godly Discipline. A Spirit of Protestantism?15. Love and Sex: Staying the SameA Common Legacy. The Family in Society. The Fear of Sodomy16. Love and Sex: Moving OnThe "Reformation of Manners". Catholicism, the Family and Celibacy. Protestantism and the Family. Choices in Religion17. OutcomesWars of Reformation. Tolerating Difference. Crosscurrents: Humanism and Natural Philosophy. Crosscurrents: Judaism and Doubts. The Enlightenment and BeyondAppendix of Texts: Creeds, Lord's Prayer, Ten Commandments, and Hail MaryNotesFurther ReadingIndex

Review

Praise for The Reformation"This isn't merely 'a history' of the Reformation, but rather 'the history.' One would be hard put to imagine a more detailed, even-handed, clearly written account of the religious controversies of the sixteenth century. . . . The Reformation is a learned, enlightening, and disturbing masterwork."—Michael Dirda, The Washington Post Book World"Richly encyclopedic . . . MacCulloch brings the history of the Reformation into vivid focus, providing what must surely be the best general account available."—Financial Times"Monumental . . . The Reformation is set to become a landmark."—Lisa Jardine, The Observer "Handled here with brilliance, this is the kind of history that normally gives even academic historians vertigo."                                                                         —The Economist"Deserves to become the standard history of early modern Europe religion and its legacy, synthesizing and assessing a quarter-century of international scholarship . . . Like the best of historians, he helps us to understand why we are; and why we need not be so."—Ronald Hutton, The Independent"Wide-ranging, richly layered and captivating . . . This spectacular intellectual history reminds us that the Reformation grew out of the Renaissance, and provides a compelling glimpse of the cultural currents that formed the background to reform. MacCulloch's magisterial book should become the definitive history of the Reformation."—Publishers Weekly (starred review)"A masterpiece of readable scholarship . . . In its field it is the best book ever written."—David Edwards, The Guardian "From Politics to witchcraft, from the liturgy to sex; the sweep of European history covered here is breathtakingly panoramic. This is a model work of history."—Noel Malcolm, Sunday Telegraph "Excellent . . . There are moments of sheer pleasure. . . . MacCulloch's well-paced style makes the book seem half its length."—Felipe Fernandez-Armesto, The Sunday Times

Review Quote

"This isn't merely 'a history' of the Reformation, but rather 'the history.'"

Excerpt from Book

Who or what is a Catholic? This Greek word has become one of the chief battlegrounds in western Latin Christianity, for it is used in different ways that outside observers of Christian foibles find thoroughly confusing. The word ''Catholic'' is the linguistic equivalent of a Russian doll. It may describe the whole Christian Church founded two thousand years ago in Palestine, or the western half of the Church that split from mainstream eastern Christianity a thousand years ago, or that part of the western half that remained loyal to the bishop of Rome (the pope) after the sixteenth century, or a Protestant European Christian who thought that the bishop of Rome was the Antichrist, or a modern Anglo-Catholic faction within the Anglican Communion. How can the word describe all of these things and still have any meaning? I have written this book about the sixteenth-century Reformation in part to answer that question. The Reformation introduced many more complications to the word; in fact, there were very many different Reformations, nearly all of which would have said that they were aimed simply at recreating authentic Catholic Christianity. For simplicity''s sake I will take for granted that this book examines multiple Reformations, some of which were directed by the pope. From now on I will continue to use the shorthand term "Reformation," but readers should note that this is often intended to embrace both Protestantism and the religious movements commonly known as Tridentine Catholicism, the Catholic Reformation, or the Counter-Reformation, which revitalized part of the old Church that remained loyal to the pope. "Catholic" is clearly a word a lot of people want to possess. By contrast, it is remarkable how many religious labels started life as a sneer. The Reformation was full of angry words: "Calvinist" was at first a term of abuse to describe those who believed more or less what John Calvin believed; the nickname gradually forced out the rival contemptuous term "Picard," which referred to Calvin''s birthplace in Noyon, in Picardy. No Anabaptists ever described themselves as Anabaptist, since "Anabaptist" means "rebaptizer," and these radical folk believed that their adult baptism was the only authentic Christian initiation, with infant baptism signifying nothing. Even that slippery term Anglican appears to have been first spoken with disapproval by King James VI of Scotland, when in 1598 he was trying to convince the Church of Scotland how unenthusiastic he was for the Church of England. One of the most curious usages is the growth of the word "Protestant." It originally related to a specific occasion, in 1529, when at the Holy Roman Empire''s Diet (imperial assembly) held in the city of Speyer, the group of princes and cities who supported the programs of reformation promoted by Martin Luther and Huldrych Zwingli found themselves in a voting minority: To keep their solidarity, they issued a protestatio, affirming the reforming beliefs that they shared. The label "Protestant" thereafter was part of German or imperial politics for decades, and did not have a wider reference than that. ''When the coronation of little King Edward VI was being organized in London in 1547, the planners putting in order the procession of dignitaries through the city appointed a place for "the Protestants," by whom they meant the diplomatic representatives of these reforming Germans who were staying in the capital. Only rather later did the word gain a broader reference. It is therefore problematic to use Protestant as a simple description for sympathizers with reform in the first half of the sixteenth century, and the reader will find that often in this book I use a different word, "evangelical." That word has the advantage that it was widely used and recognized at the time, and it also encapsulates what was most important to this collection of activists: the good news of the Gospel, in Latinized Greek, the evangelium. Reformation disputes were passionate about words because words were myriad refractions of a God whose names included Word: a God encountered in a library of books, itself simply called the Book--the Bible. It is impossible to understand modem Europe without understanding these sixteenth-century upheavals in Latin Christianity. They represented the greatest fault line to appear in Christian culture since the Latin and Greek halves of the Roman Empire went their separate ways a thousand years before; they produced a house divided. The fault line is the business of this book. It is not a study of the whole of Europe as a whole: It largely neglects Orthodox Europe, the half or more of the continent that stretches from Greece, Serbia, Romania, and Ukraine through the lands of Russia as far east as the Urals. I will not deal with these except when the Orthodox story touches on or is intertwined with that of the Latin West. There is a simple reason for this: So far, the Orthodox churches have not experienced a Reformation. Back in the eighth and ninth centuries many of them were convulsed by an "iconoclastic controversy," which hinged on one of the great issues to reappear in the sixteenth-century Reformation. But in the case of the Orthodox, the status quo was restored and not partially overthrown as it was in the West. We will return to this issue of images frequently in the course of this book. My subject, then, is the Church which, when united, might most accurately be described (though clumsily and in narrow technical ecclesiological jargon) as the Western Church of the Latin Rite; I shall more commonly call it the western Church or the Latin Church, and refer to the culture that it sustained as Latin or western Christendom. Latin was inherited from the western Roman Empire formally dismantled in 476; Latin remained the language which united the peoples of this society, and in which they made their official approaches to God. During the sixteenth century this western society, previously unified by the pope''s symbolic leadership and by possession of that common Latin culture, was torn apart by deep disagreements about how human beings should exercise the power of God in the world, arguments even about what it was to be human. It was a process of extreme physical and mental violence. The historian of the German Reformation Peter Matheson compares the effect to the strategy of Berthold Brecht in his plays: Brecht talked of "alienation," Verfremdung, a process of making the familiar unfamiliar in order to shock his theater audiences into taking control of their perceptions of what was going on in the drama. The reformers, suddenly finding the pope to be the devil''s agent and the miracle of the Mass the most evil moment in their earthly experience, would have known exactly what Brecht was trying to say. The resulting division between Catholic and Protestant still marks Europe west of the lands of Orthodox (Greek, Russian, and oriental) Christianity, in a host of attitudes, assumptions, and habits of life which distinguish, for in stance, the remaining territories of Protestant Prussia from neighboring Catholic Poland, or the Protestant Netherlands from the Catholicism of the modern kingdom of Belgium. Sometimes the two communities nurse ancient grievances side by side, as in Northern Ireland. The Protestant communities, which for a variety of reasons and motives cut themselves off from Rome, also cut themselves off from many possible devotional roads to God, because they saw such routes as part of Roman corruption. In one sense, therefore, the Re formation conflicts stifled diversity. Rome closed down options by the decisions of the Council of Trent; Protestants, too, were anxious to weed out rival versions of Protestantism where princes and magistrates gave them the chance, and they also rejected many alternatives suggested by more radical spirits. Yet that very cutting-down of options heightens the sense of difference between Catholic and Protestant Europe, because of the rival tidinesses that this process of sifting created. The decay of actual religious practice in Europe during the last century makes it all the more urgent a task to explain the reasons for Europe''s continuing diversity. The common Latin inheritance of Catholic and Protestant, besides and beyond their sixteenth-century quarrels, is the shaping fact of European identity, but it has become a divided inheritance. Both the division and the original inheritance continue to shape Europe''s effect on the rest of the modem world, for the story of the sixteenth-century Reformation is not only relevant to the little continent of Europe. At the same time as Latin Christian Europe''s common culture was falling apart, Europeans were establishing their power in the Americas and on the coasts of Asia and Africa; so all their religious divisions were reproduced there. Because the two first great powers to embark on this enterprise remained loyal to the pope, the early story of Europe''s religious expansion is more about Catholics than Protestants--with one huge exception. In the United States of America, Protestantism stemming from England and Scotland set the original patterns of identity, and the diversity within English Protestantism achieved a new synthesis. American life is fired by a continuing energy of Protestant religious practice derived from the sixteenth century. So the Reformation, particularly in its English Protestant form, has created the ideology dominant in the world''s one remaining superpower, and Reformation and Counter-Reformation ways of thought remain (often alarmingly) alive and central in American culture and in African and Asian Christianity, even when they have largely become part of history in their European homeland. This book has no room to describe the ways in which European religion was transformed in these new settings, but it seeks to alert the reader to the different sources of the mo

Details ISBN014303538X Author Diarmaid MacCulloch Short Title REFORMATION Language English ISBN-10 014303538X ISBN-13 9780143035381 Media Book Format Paperback DEWEY 270.6 Year 2005 Illustrations Yes DOI 10.1604/9780143035381 Subtitle A History Place of Publication New York, NY Country of Publication United States AU Release Date 2005-03-25 NZ Release Date 2005-03-25 US Release Date 2005-03-25 UK Release Date 2005-03-25 Pages 896 Publisher Penguin Putnam Inc Publication Date 2005-03-25 Imprint Penguin USA Audience General We've got this

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