The Reformers were the “Adults” of the Era

Rome was, and by extension, Roman Catholicism was an absolute cesspool at the time of the Reformation. Elsewhere, I’ve cited Heiko Oberman discussing some of the root causes:

there is much to warrant the thesis that the later Middle Ages were born in Avignon and were shaped by the uncertainty and hierarchical confusion due to the Babylonian Captivity of the papacy (1309-1377) and the succeeding period of the Schism (1378-1415). The impact of this event can scarcely be overestimated, so much that we are inclined to advocate the terms “preschismatic” and “schismatic” Middle Ages to replace the traditional terms “early” and “later” Middle Ages (“Harvest of Medieval Theology”, 323).

As I noted, “Avignon” describes both the French city and era during which the papacy moved to southern France; the “Schism” describes the roughly 50 year period when there were two and even three popes excommunicating each other and their followers. But as bad and as fundamental as that was, it wasn’t the cause of the Reformation.

medieval-european-citiesWhile the primary cause of Luther’s Reformation was doctrine (as he said, it was “to grab the goose by the neck”), there were societal causes, and the Reformers really were the “adults” of the era – not only emphasizing doctrinal correctness, but Scriptural foundations for a new social order as well, at a time when things were becoming chaotic in the cities of Europe.

As Alister McGrath explains:

The northern European Reformation was based largely in the cities. In Germany, more than 50 of the 65 “imperial cities” responded positively to the Reformation, with only five choosing to ignore it altogether. In Switzerland, the Reformation originated in an urban context (Zurich), and spread through a process of public debate within Confederate cities such as Berne and Basle and other centers – such as Geneva and St Gallen – linked to these cities by treaty obligations.

French Protestantism began as a predominantly urban movement, with its roots in major cities such as Lyons, Orléans, Paris, Poitiers, and Rouen. It is becoming increasingly clear that the success or failure of the Reformation in these cities was dependent in part upon political and social factors. By the late fifteenth and early sixteenth centuries, the city councils of the imperial cities had managed to gain a substantial degree of independence. In effect, each city seems to have regarded itself as a miniature state, with the city council functioning as a government and the remainder of the inhabitants as subjects.

The growth in the size and importance of the cities of Germany is one of the more significant elements in late fourteenth- and fifteenth-century history. An extended food crisis, linked with the ravages of the Black Death, led to an agrarian crisis. Wheat prices dropped alarmingly in the period 1450–1520, leading to rural depopulation as agricultural workers migrated to the cities in the hope of finding food and employment. Denied access both to the trade guilds and to the city councils, discontent grew within this new urban proletariat.

The early sixteenth century thus witnessed growing social unrest in many cities, as demands for broader-based and more representative government gained momentum. In many cases, the Reformation came to be linked with these demands for social change, so that religious and social change went together, hand in hand. We must not think that religious concerns swamped all other mental activities – they simply provided a focal point for them. Economic, social, and political factors help explain why the Reformation succeeded, for example, in Nuremberg and Strasbourg, yet failed in Erfurt.

… [S]ome common features emerge from a study of the origins and development of the Reformation in major northern European cities such as Augsburg, Basle, Berne, Colmar, Constance, Erfurt, Frankfurt, Geneva, Hamburg, Lübeck, Memmingen, Ulm, and Zurich. It is helpful to explore them.

In the first place, the Reformation in the cities appears to have been a response to some form of popular pressure for change. Nuremberg is a rare instance of a city council imposing a reformation without significant preceding popular protest or demand. Dissatisfaction among urban populations of the early sixteenth century was not necessarily purely religious in character; social, economic, and political grievances were unquestionably present, to varying extents, within the agglomerate of unrest evident at the time. City councils generally reacted in response to this popular pressure, often channeling it in directions appropriate to their own needs and purposes. This subtle manipulation of such pressure was an obvious way of co-opting and controlling a potentially dangerous popular protest movement. Existing urban regimes were often relatively unchanged by the introduction of new religious ideas and practices, which suggests that city councils were able to respond to such popular pressure without radical changes in the existing social orders.

Second, the success of the Reformation within a city was dependent upon a number of historical contingencies. To adopt the Reformation was to risk a disastrous change in political alignment, in that existing treaties or relationships – military, political, and commercial – with territories or cities which chose to remain Catholic were usually deemed to be broken as a result. A city’s trading relationships – upon which her economic existence might depend – might thus be compromised fatally. Thus the success of the Reformation in the city of St Gallen was partly due to the fact that the city’s linen industry was not adversely affected to any significant degree by the decision to adopt the Reformation. Equally, a city (such as Erfurt) in close proximity to a Catholic city (Mainz) and a Lutheran territory (Saxony) could risk becoming embroiled in military conflict with one or other of these interested parties, with potentially lethal results for the independence of that city.

Third, the romantic, idealized vision of a reformer arriving in a city to preach the gospel, with an immediate ensuing decision on the part of the city to adopt the principles of the Reformation, must be abandoned as quite unrealistic. Throughout the entire process of reformation, from the initial decision to implement a process of reform to subsequent decisions concerning the nature and the pace of reforming proposals, it was the city council who remained in control.

Zwingli’s Reformation in Zurich proceeded considerably more slowly than he would have liked on account of the cautious approach adopted by the council at crucial moments. Bucer’s freedom of action in Strasbourg was similarly limited. As Calvin would discover, city councils were perfectly able to evict reformers from their precincts if they stepped out of line with publicly stated council policy or decisions. In practice, the relationship between city council and reformer was generally symbiotic. The reformer, by presenting a coherent vision of the Christian gospel and its implications for the religious, social, and political structures and practices of a city, was able to prevent a potentially revolutionary situation from degenerating into chaos.

The constant threat of reversion to Catholicism, or subversion by radical Anabaptist movements, rendered the need for a reformer inevitable. Someone had to give religious direction to a movement which, unchecked and lacking direction, might degenerate into chaos, with momentous and unacceptable consequences for the existing power structures of the city and the individuals who controlled them.

Equally, the reformer was someone who was under authority, one whose freedom of action was limited by political masters jealous for their authority and with a reforming agenda that generally extended beyond that of the reformer to include consolidation of their economic and social influence. The relation between reformer and city council was thus delicate, easily prone to disruption, with real power permanently in the hands of the latter.

McGrath, Alister E., Reformation Thought: An Introduction (p. 16-19). Wiley. Kindle Edition.

Published by John Bugay

"We are His workmanship," His poiema, His "poetry." If you've ever studied poetry, or struggled to write a poem, you understand the care God takes to "work all things together for good" in our lives. For this reason, and many others, I believe in the Sovereignty of God. I have seen His hand working in my life, and I submit myself to His merciful will, with all my being.

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