The work of Luther was destructive as well as constructive. He tore down what was false in the worship of God. The greater part of the constructive work of his life was formulated in the Augsburg Confession.
The Diet of Augsburg met in the city of Augsburg in 1530. It consisted of leading divines of both Protestant and Catholic faith, and of the princes who upheld the Reformation.
The Protestants set before the emperor, Charles V., on June 25th, 1530, their doctrines in a remarkable document known as the Augsburg Confession, or the Augustana. It is the plain statement of the doctrines of the Lutheran Church the world over, and is the basis from which all other Protestant confessions are largely taken.
Then followed twenty-five years of the successful propagation of the doctrines of the Reformation, and the purified faith was accepted not only in Germany, but in Sweden, Norway, Denmark, Switzerland, the Netherlands and in England and Scotland.
The Council of Trent, the eighteenth Ecumenical Council of Rome, met near the time of Luther's death. If it had been called in 1520, when Luther entreated for the calling of an Ecumenical Council to correct the abuses existing in the Church, it is quite possible that Luther would not have come out of the Church of Rome. If King George III. of England had yielded, even in part, to the prayer of the colonists, what is now the United States would probably have remained a colony of Great Britain.
The Council of Trent remained in somewhat interrupted session for over eighteen years. It was called with some idea of coming to some understanding with the Protestants, and of bringing them back into the Catholic Church. The Protestants paid little or no attention to the call, and the Council contented itself with reforming some of the abuses within the Church, and reformulating the doctrines of Rome.
The reform party at the Council of Trent demanded "wine as well as bread in the sacrament for the laity, schools for the poor, church hymns, preaching and Communion in the language of the people, a better catechism, reform in convents (some of which were mere houses of immorality), and the right to marry for the priests." The papal power called this rank heresy, and the entire council from beginning to end was a disgraceful spectacle. A few subordinate improvements on church discipline were granted, but no important reformation of church affairs, and the farce ended by an exultant proclamation calling down curses on the heretics.
From that day to this it has been Trent versus Augsburg. These two great councils were the most important events of the mediæval period. It is quite possible that the common people did not understand the bearing of the new religious thought, but the great statesmen of Europe saw that what is now called the Dark Ages had passed forever.
"The Protestants," says Ranke, "guided by the Scriptures, retraced their steps with ever-increasing firmness toward the primitive forms of faith and life. The Catholics, on the contrary, confronted with unflinching opposition and repelled with determined hostility whatever could recall the idea of Evangelical doctrines."
At the beginning the Thirty Years' War may be called a religious quarrel, but it soon became for the house of Hapsburg a scramble for personal aggrandizement. Ferdinand II. fought for territory, power and money, and he hoped, by recovering all the property which had belonged to the Catholic Church before the Reformation, he would attain these three objects. He followed this idea, although the formal edict was not announced for several years. It was his intention to break down all princes, both Catholic and Protestant, of the smaller German States, to incorporate Denmark, Holland and Italy (the old dream of Charles V.) into one great empire, and thus restore the old German-Roman Empire. It was a fine opportunity for self-aggrandizement under the guise of fighting for his church.