It is a comparatively easy matter to dispose of the remaining events in this drama in which Luther, the Emperor and the Pope are the main actors; but in what connection, and in how much detail, shall the teacher present the beginnings of the reform movement in other countries, the counter movement in the Catholic Church, and the struggles which arose over questions of religion in every land where Protestantism secured a foothold? The fact that sooner or later the struggle between Catholics and Protestants resolved itself into a civil war of considerable proportions makes it possible to utilize these struggles as the principal unifying element in the treatment of the entire period from 1521 to 1648. This plan differs from the ordinary arrangement of material to be found in the text-book in that it places less stress upon the beginnings of the reform movement outside of Germany, subordinating these details to the wars as the central theme and directing the attention of the student only to such events as help to explain the character of these struggles. The teacher must, however, bear in mind throughout that “the story of no European country or group of countries in this troubled period admits of being told as detached from the contemporary history of its neighbors, allies, or adversaries.”[7] Beyond emphasizing the fact that the revolt spread to other lands, it is a question whether the time is wisely spent in treating in detail the Calvinistic movement emanating from Geneva, or the beginnings of Presbyterianism in Scotland, or the overthrow of Catholicism in England. The one central idea which the student should grasp as a result of his study of the period—an idea which is decidedly within the range of his comprehension and appreciation—is that religion, which had long been a dominant factor in European politics, now lost its power to sway the political destinies of thrones and empires. In fact a new era had dawned in which the Church found itself removed from politics and the world given over to interests of quite a different character. This change may be illustrated further along by the insignificant part taken by the representatives of the Pope in the deliberations concerning the Treaties of Westphalia.
The growth of toleration should also be noted as an important characteristic of this new period. Finally the student’s attention may with profit be directed to the general tendency in these struggles toward the subordination of the higher interests of religion to selfish and dynastic interests. Time and again religion serves merely as a cloak for the concealment of ambitions of the most secular character. The ideals of true religion were perhaps never more perverted from their true ends and made to serve the basest and lowest uses.
Outline of Plan of Presentation.
After calling attention briefly to the fact that this spirit of revolt manifested itself in other countries, a logical plan of presentation would be first to discuss the ineffectual efforts of the Emperor Charles V and Pope Leo X to check the movement as it spread through Germany, with an explanation of their failures; then to describe the more successful efforts in this direction taken within the church itself and known as the Counter Reformation; and finally to introduce Philip II as the great champion of orthodoxy, devoting his entire energies and the resources of a great empire to the superhuman task of restoring the church to its former position of power and influence. His career calls up Alva’s efforts to subdue the Netherlands, and that heroic figure, William the Silent; and the sailing of the Great Armada.
One semi-religious war, if not two, have already been under discussion in connection with these efforts to suppress the revolt, the Dutch War of Independence and the Spanish Armada. Here is apparently the proper place to introduce the other struggles, beginning with the Thirty Years’ War in Germany, then taking up in turn the Huguenot wars in France and the Puritan Revolution in England, and closing the period with the sequel to this last struggle, The Glorious Revolution of 1688.
The Thirty Years’ War.
It is natural to turn to Germany first in presenting the religious wars because of the greater familiarity of the student with conditions there. The order becomes thereby strictly chronological, as the Schmalkaldic War broke out in 1546; or, in other words, earlier by several years than either of the other struggles. This war gave rise to the Peace of Augsburg, which was a source of so much discontent that it has been counted as one of the great factors in bringing on the main struggle. Among the points which seem to call for special emphasis are the mixture of religious and political causes underlying the struggle, and the general participation of many of the great powers of Western Europe. This fact served to prolong the war and to give it a more European character and a wider significance. It was not merely a question of cujus regio, ejus religio, but of important dynastic and territorial interests. The efforts directed toward the overthrow of the power of the Hapsburgs and the peculiar interests of Denmark, Sweden and England in the contest call for special emphasis. The power of the Hapsburgs in the time of Charles V and later can be shown to good advantage by the use of outline maps. At least three great personalities dominate the scene, Wallenstein, Richelieu and Gustavus Adolphus, all of whom furnish rich material for biographical study. Although it is possible to follow the campaigns with an atlas like Putzger, this study is comparatively barren of results except as it throws light upon the military genius of a Wallenstein or on the prowess of “The Lion of the North.” The effects of the war were to be seen in Germany in the weakness of the central government and in the wretchedness and misery consequent upon thirty years of marching and countermarching on the part of hostile armies. The picture sketched by Gardiner in his Thirty Years’ War is well nigh incredible. The territorial changes which followed the war can best be shown by the preparation of a map. They are much more readily appreciated if they appear by themselves. (See, for example, the map in Harding, “Essentials,” p. 339, or Wakeman “Ascendancy of France, 1598-1715,” p. 124.)
The French Wars of Religion.
The treatment of the religious wars in France will differ slightly from that of the Thirty Years’ War, as it becomes necessary in this connection to introduce a few facts about Calvinism. This need not involve much more than the briefest possible statement of what Calvin taught, pointing out how his teachings appealed to the intellect and the understanding rather than to the emotions, as did those of Luther. As a result the Huguenots counted among their numbers some of the best families of France. The personal element can be made very prominent in these struggles, as it was largely the intrigues of two families, the Guises and the Bourbons, aided and abetted by the Queen Mother, Catherine de Medici, which kept France embroiled for all these years. Here, too, is to be noted the same situation which prevailed in Germany, namely, the apparent powerlessness of the French people to solve their own religious and dynastic troubles alone without the interference of outside nations, notably England and Spain. Selfish and dynastic interests seem to have decidedly the upper hand here as contrasted with Germany. Much can be made of such dramatic episodes as the massacre of St. Bartholomew and the conversion of the Huguenot leader, Henry of Navarre. The edict of Nantes and its effect upon France should be contrasted with the religious clauses in the Treaties of Westphalia. The great problem which this settlement raised of a state within a state, made necessary the work of Richelieu, whose career can now be rounded out by showing how he was laboring for one and the same end in his treatment of the Huguenots at home and his support of the Protestants abroad. French history is thus brought down to the age of Louis XIV.