As popes in the late 1400’s and early 1500’s became more evil and self-absorbed, their ability to even try to reform the church diminished. Given the corruption in Rome, the Reformers turned to their own civil governments for help:
It is therefore important to notice the manner in which Protestant reformers allied themselves with regional or civic powers in order to effect their program of reform. Luther appealed to the German nobility and Zwingli to the Zurich city council for reform, pointing out the benefits which would accrue to both as a consequence. For reasons we shall explore …, the English Reformation (in which political factors tended to overshadow theological issues, which were generally treated as being of secondary importance) is not typical of the European movement as a whole.
The continental Reformation proceeded by a symbiotic alliance of reformer and state or civic authority, each believing that the resulting Reformation was to their mutual benefit. The reformers were not unduly concerned that they gave added authority to their secular rulers by their theories of the role of the state or the “godly prince”: the important thing was that the secular rulers supported the cause of the Reformation, even if their reasons for doing so might not be entirely straightforward or praiseworthy.
The mainstream reformers were pragmatists, people who were prepared to allow secular rulers their pound of flesh provided the cause of the Reformation was advanced. In much the same way, of course, the opponents of the Reformation had little hesitation in calling upon the support of secular authorities which felt that their interests were best served by a maintenance of the religious status quo. No study of the Reformation can overlook its political and social dimensions, as secular authorities in northern Europe saw their chance to seize power from the church, even at the cost of thereby committing themselves to a new religious order.
Nevertheless, the fact remains that certain distinctive religious ideas achieved widespread circulation and influence within western European society in the sixteenth century. The Reformation was about theology, not just social and political change. These theological ideas cannot be ignored or marginalized by anyone concerned with the study of the Reformation.
Alister McGrath, “Reformation Thought: An Introduction” (pp. 4-5). Wiley. Kindle Edition.
Was this a good move or a bad move? The answer is unclear.