As if these were not troubles enough, in the early sixteenth century the Protestant Reformation shattered the unity of Roman Catholic Christianity, which for the previous 1,000 years had provided the cultural and organizational foundation of an emerging Western European civilization. The Reformation began in 1517 when a German priest, Martin Luther (1483–1546), publicly invited debate about various abuses within the Roman Catholic Church by issuing a document, known as the Ninety-Five Theses, allegedly nailing it to the door of a church in Wittenberg. In itself, this was nothing new, for many people were critical of the luxurious life of the popes, the corruption and immorality of some clergy, the Church’s selling of indulgences (said to remove the penalties for sin), and other aspects of church life and practice.

What made Luther’s protest potentially revolutionary, however, was its theological basis. A troubled and brooding man anxious about his relationship with God, Luther had recently come to a new understanding of salvation: he believed that it came through faith alone. Neither the good works of the sinner nor the sacraments of the Church had any bearing on the eternal destiny of the soul, for faith was a free gift of God, graciously granted to his needy and undeserving people. To Luther, the source of these beliefs, and of religious authority in general, was not the teaching of the Church, but the Bible alone, interpreted according to the individual’s conscience. All of this challenged the authority of the Church and called into question the special position of the clerical hierarchy and of the pope in particular. In sixteenth-century Europe, this was the stuff of revolution. (See the Snapshot: Catholic/Protestant Differences in the Sixteenth Century for a brief summary of Catholic and Protestant differences.)

Contrary to Luther’s original intentions, his ideas provoked a massive schism within the world of Catholic Christendom, for they came to express a variety of political, economic, and social tensions as well as religious differences. Some kings and princes, many of whom had long disputed the political authority of the pope, found in these ideas a justification for their own independence and an opportunity to gain the lands and taxes previously held by the Church. In the Protestant idea that all vocations were of equal merit, middle-class urban dwellers found a new religious legitimacy for their growing role in society, since the Roman Catholic Church was associated in their eyes with the rural and feudal world of aristocratic privilege. For common people, who were offended by the corruption and luxurious living of some bishops, abbots, and popes, the new religious ideas served to express their opposition to the entire social order, particularly in a series of German peasant revolts in the 1520s. Although large numbers of women were attracted to Protestantism, Reformation teachings and practices did not offer them a substantially greater role in the church or society. In Protestant-dominated areas, the veneration of Mary and female saints ended, leaving the male Christ figure as the sole object of worship. Protestant opposition to celibacy and monastic life closed the convents, which had offered some women an alternative to marriage. Nor were Protestants (except the Quakers) any more willing than Catholics to offer women an official role within their churches. The importance that Protestants gave to reading the Bible for oneself stimulated education and literacy for women, but given the emphasis on women as wives and mothers subject to male supervision, they had little opportunity to use that education outside of the family.

Reformation thinking spread quickly both within and beyond Germany, thanks in large measure to the recent invention of the printing press. Luther’s many pamphlets and his translation of the New Testament into German were soon widely available. “God has appointed the [printing] Press to preach, whose voice the pope is never able to stop,” declared one Reformation leader.2 As the movement spread to France, Switzerland, England, and elsewhere, it also splintered, amoeba-like, into a variety of competing Protestant churches—Lutheran, Calvinist, Anglican, Quaker, Anabaptist—many of which subsequently subdivided, producing a bewildering array of Protestant denominations. Each was distinctive, but none gave allegiance to Rome or the pope.

Thus to the sharp class divisions and the fractured political system of Europe was now added the potent brew of religious difference, operating both within and between states (see Map 15.1). For more than thirty years (1562–1598), French society was torn by violence between Catholics and the Protestant minority known as Huguenots (HYOO-guh-naht). On a single day, August 24, 1572, Catholic mobs in Paris massacred some 3,000 Huguenots, and thousands more perished in provincial towns in the weeks that followed. Finally, a war-weary monarch, Henry IV, issued the Edict of Nantes (nahnt) in 1598, granting a substantial measure of religious toleration to French Protestants, though with the intention that they would soon return to the Catholic Church. The culmination of European religious conflict took shape in the Thirty Years’ War (1618–1648), a Catholic–Protestant struggle that began in the Holy Roman Empire but eventually engulfed most of Europe. It was a horrendously destructive war, during which, scholars estimate, between 15 and 30 percent of the German population perished from violence, famine, or disease. Finally, the Peace of Westphalia (1648) brought the conflict to an end, with some reshuffling of boundaries and an agreement that each state was sovereign, authorized to control religious affairs within its own territory. Whatever religious unity Catholic Europe had once enjoyed was now permanently splintered.

The Protestant breakaway, combined with reformist tendencies within the Catholic Church itself, provoked a Catholic Reformation, or Counter-Reformation. In the Council of Trent (1545–1563), Catholics clarified and reaffirmed their unique doctrines and practices, such as the authority of the pope, priestly celibacy, the veneration of saints and relics, and the importance of church tradition and good works, all of which Protestants had rejected. Moreover, they set about correcting the abuses and corruption that had stimulated the Protestant movement by placing a new emphasis on the education of priests and their supervision by bishops. A crackdown on dissidents included the censorship of books, fines, exile, penitence, and occasionally the burning of heretics. Renewed attention was given to individual spirituality and personal piety. New religious orders, such as the Society of Jesus (Jesuits), provided a dedicated brotherhood of priests committed to the renewal of the Catholic Church and its extension abroad.

Although the Reformation was profoundly religious, it encouraged a skeptical attitude toward authority and tradition, for it had, after all, successfully challenged the immense prestige and power of the pope and the established Church. Protestant reformers fostered religious individualism, as people were now encouraged to read and interpret the scriptures for themselves and to seek salvation without the mediation of the Church. In the centuries that followed, some people turned that skepticism and the habit of thinking independently against all conventional religion. Thus the Protestant Reformation opened some space for new directions in European intellectual life.

In short, it was a more highly fragmented but also a renewed and revitalized Christianity that established itself around the world in the several centuries after 1500 (see Map 15.2).