Reformation and Religious Warfare in the Sixteenth Century

UNIT OBJECTIVES: Identify the problems facing the Catholic Church at the beginning of the sixteenth century. Identify Martin Luther’s objections to Catholic doctrines and practices and explain the essential

doctrines of the Lutheran faith. Compare and contrast the doctrines and practices of the religious movements:

Catholicism / Lutheranism / Calvinism / Anglicanism / Radical Sects Explain how political concerns shaped the course of the Reformation, especially in the Holy

Roman Empire, England, and France. Explain the extent to which the Council of Trent embraced and rejected reform and evaluate the

success of the Counter-Reformation, including the impact of the Jesuits. Explain Henry VIII’s motivations for splitting from the Catholic Church and summarize the course

of the English Reformation. Identify the causes, key individuals, and events of the French Wars of Religion. Summarize the causes, course, and consequences of the Thirty Years’ War.

IMPORTANT PEOPLE:Martin LutherIndulgences95 Theses 1517St. Peter’s BasilicaAlbrecht of BrandenburgFugger BankJohann TetzelPope Leo XJohann EckLeipzig Debate 1519Diet of WormsEdict of WormsWittenberg1524 Peasants’ RevoltAgainst the Robbing and MurderingHordes of PeasantsCharles V of HREFrancis I of FranceHabsburg-Valois WarsDiet of Augsburg 1530Schmalkaldic LeagueHenry II of FrancePeace of AugsburgChristian II of DenmarkZwingliSwiss CantonsPhilip of HesseMarburg ColloquyTransubstantiation/Lord’s SupperAnabaptismMunster, GermanyJohn Leiden’s New JerusalemMenno SimonsHenry VIIIDefense of the Seven Sacraments“Defender of the Faith”Catherine of AragonAnne Boleyn

Cardinal WolseyThomas CromwellThomas CranmerChurch of England“Reformation Parliament”“Submission of the Clergy”“Act of Succession”“Act of Supremacy”Six Articles 1539Edward VIBook of Common PrayerQueen Mary – “Bloody Mary”Philip II of SpainElizabeth IElizabethan SettlementBook of Common Prayer42/39 ArticlesPuritansMary Queen of ScotsBabington PlotJohn KnoxWilliam CecilFrancis WalsinghamFrancis DrakeSpanish ArmadaJohn CalvinPredestinationGenevaEcclesiastical OrdinancesJohn KnoxPresbyterianismFrench Wars of ReligionCatherine de MediciDuke of GuiseHuguenotsHenry of NavarreHouse of BourbonSt. Bartholomew’s Day Massacre

War of the Three HenriesPolitiqueEdict of NantesCatholic ReformationSt. Teresa of AvilaJesuit OrderIgnatius LoyolaSpiritual ExercisesRoman Inquisition 1542Index of Forbidden BooksCouncil of TrentPhilip II“Most Catholic King”Battle of LepantoDutch WarsWilliam of OrangePacification of GhentSprenger and KramerMalleus MaleficarumThirty Years’WarElector Frederick IVDuke Maximilian of BavariaArchduke FerdinandBohemian PhaseDefenestration in PragueElector Frederick VDanish PhaseKing Christian IV of DenmarkAlbrecht von WallensteinEdict of Restitution (1629)Swedish PhaseGustavus AdolphusFranco-Swedish PhaseCardinal RichelieuPeace of Westphalia (1648)Peace of Pyrenees (1659)

Date Class Topics Assignments/Readings Due9/26Monday

B (short)

SENIOR MEETING – NO CLASS Text pp. 373-377 Erasmus’ Praise of Folly Tetzel on Indulgences 3 Reactions to Tetzel

9/28Wednesday

D

Prelude to Reformation The Crisis of Catholicism Martin Luther

and the Reformation in Germany German Peasants’ Revolt The Schmalkaldic Wars and the Peace of

Augsburg

Text pp. 377-385 Luther and Justification by Faith Luther’s Ninety-Five Theses Luther on the Robbing and Murdering Hordes

of Peasants

9/29Thursday

A

The Spread and Social Impact of the Protestant Reformation

Radical Reformers: the Anabaptists , John Calvin and John Knox

Text pp. 386-389; 391-395 John Calvin Institutes of the Christian

Religion The Five Points of Calvinism: TULIP Luther film (screened after school in the

Planetarium at 2:45 pm 124 min)9/30Friday

B

Reformation in England From Defender of the Faith to the Act of

Supremacy: The Conservative Reform of Henry VIII

Pilgrimage of Grace Finding Equilibrium in the Tudor Dynasty:

Edward VI, Mary I and Elizabeth I

Text pp. 389-391; 403-404 Henry VIII The Defense of the Seven

Sacraments

10/5Wednesday

D

Catholicism Strikes Back: Counter Reformation and the Council of Trent

The Baroque Style Militant Catholicism of Philip II

Text pp. 395-399; 401-403; 404-407 Loyola’s Spiritual Exercises and Constitution

of the Society of Jesus St. Teresa of Avila The Way of Perfection Acts of the Council of Trent Art of the Catholic Reformation Gunpowder, Treason and Plot (part 1) film

screened after school in the Planetarium at 4:00 pm 87 min)

10/6Thursday

A

The French Wars of Religion The Witchcraft Craze

Text pp. 399-401; 444-446 The St. Bartholomew’s Day Massacre

(eyewitness account)

10/7Friday

B

The Thirty Years’ War Text pp. 446-451 Work on Prezi

10/13Thursday

D

Prezi Presentations – 3 minute pitch Finish ALL REMAINING NOTES

Create a recruitment Prezi in review groups with assigned faith. Design to recruit new believers. What is the history of the faith? What are the main beliefs? Why should people embrace these beliefs? This must be created in the mindset of the TIME PERIOD.

10/14Friday

A

Review for Unit Test Complete RELIGIONS MAP as a

summary activity (last page of this packet)

STUDY FOR REVIEW! Review pp. 3-5 of new DBQ scoring rubric.

10/17Monday

Unit Test - MC and modified DBQ STUDY FOR TEST!

B

Primary Sources:ERASMUS IN PRAISE OF FOLLY

The Praise of Folly is one of the most famous pieces of literature of the sixteenth century. Written in a short period of time during a visit to the home of Thomas More, Erasmus considered it a "little diversion" from his "serious work." Yet both contemporaries and later generations have appreciated "this laughing parody of every form and rank of human life." In this selection, Erasmus belittles one of his favorite objects of scorn-the monks.

Erasmus, The Praise of Folly

Those who are the closest to these [the theologians] in happiness are generally called "the religious" or "monks," both of which are deceiving names, since for the most part they stay as far away from religion as possible and frequent every sort of place. I cannot, however, see how ally life could be more gloomy than the life of these monks if I [Folly] did not assist them in many ways. Though most people detest these men so much that accidentally meeting one is considered to be bad luck, the monks themselves believe that they are magnificent creatures. One of their chief beliefs is that to be illiterate is to be of a high state of sanctity, and so they make sure that they are not able to read. Another is that when braying out their gospels in church they are making themselves very pleasing and satisfying to God, when in fact they are uttering these psalms as a matter of repetition rather than from their hearts....

Moreover, it is amusing to find that they insist that everything be done in fastidious detail, as if employing the orderliness of mathematics, a small mistake in which would be a great crime. Just so many knots must be on each shoe and the shoelace may be of only one specified color; just so much lace is allowed on each habit; the girdle must be of just the right material and width; the hood of a certain shape and capacity; their hair of just so many fingers' length; and finally they can sleep only the specified number of hours per day. Can they not understand that, because of a variety of bodies and temperaments, all this equality of restric-tions is in fact very unequal? Nevertheless, because of all this detail that they employ they think that they are superior to all other people. And what is more, amid all their pretense of Apostolic charity, the members of one order will denounce the members of another order clamorously because of the way in which the habit has been belted or the slightly darker color of it....

Many of them work so hard at protocol and at traditional fastidiousness that they think one heaven hardly a suitable reward for their labors; never recalling, however, that the time will come when Christ will demand a reckoning of that which he had prescribed, namely charity, and that he will hold their deeds of little account. One monk will then exhibit his belly filled with every kind of fish; another will profess a knowledge of over a hundred hymns. Still another will reveal a countless number of fasts that he has made, and will account for his large belly by explaining that his fasts have always been broken by a single large meal. Another will show a list of church ceremonies over which he has officiated so large that it would fill seven ships

THE SPARK FOR THE REFORMATION: TETZEL AND INDULGENCES

Although there were many causes of the Reformation, the immediate issue that sparked Luther into the position of a reformer was the sale of indulgences. Indulgences were remissions or exemptions for punishment due to an individual for the sins he had committed in life. They could be granted by the papacy because of the doctrine that it could draw on the treasury of merit or pool of spiritual wealth left by Christ and extraordinarily good Christians over time. As with some other practices of the Church, what was once used primarily for spiritual purposes, such as rewarding acts of penitence, was by the

early sixteenth century being ""abused" for secular purposes, such as providing money for Church of officers. This was apparently the case with the sale of indulgences by Johann Tetzel (1465?-1519), a persuasive, popular Dominican friar who was appointed by Archbishop Albert of Mainz in 1517 to .sell indulgences in Germany. Proceeds of the sale were to be split between Albert and the papacy. The following is an excerpt from a sermon on indulgences by Tetzel.

Consider the most convincing "selling points" made by Tetzel; the requirements for obtaining effective indulgences; how Tetzel might have defended himself against attacks on this sale of indulgences as an abuse.

Tetzel’s Sermon on Indulgences

You may obtain letters of safe conduct from the vicar of our Lord Jesus Christ, by means of which you are able to liberate your soul from the hands of the enemy, and convey it by means of contrition and confession, safe and secure from all pains of Purgatory, into the happy kingdom. For know, that in these letters are stamped and engraver all the merits of Christ's passion there laid bare. Consider, that for each and every mortal sin it is necessary to undergo seven years of penitence after confession and contrition, either in this life or in Purgatory.

How many mortal sins are committed in a day, how many in a week, how many in a month, how many in a year, how many in the whole extent of life! They are well-nigh numberless, and those that commit them must needs suffer endless punishment in the burning pains of Purgatory.

But with these confessional letters you will be able at any time in life to obtain full indulgence for all penalties imposed upon you, in all cases except the four reserved to the Apostolic See. Thence throughout your whole life, whenever you wish to make confession, you may receive the same remission, except in cases reserved to the Pope, and afterwards, at the hour of death, a full indulgence as to all penalties and sins, and your share of all spiritual blessings that exist in the church militant and all its members.

Do you not know that when it is necessary for anyone to go to Rome, or undertake any other dangerous journey, he takes his money to a broker and gives a certain per cent-five or six or ten-in order that at Rome or elsewhere he may receive again his funds intact, by means of the letters of this same broker? Are you not willing, then, for the fourth part of a florin, to obtain these letters, by virtue of which you may bring, not your money, but your divine and immortal soul, safe and sound into the land of Paradise?

Three Reactions to Tetzel and the Sale of Indulgences

Source: Martin Luther, Wider Hans Worst, 1541. (WA 51, 538.)

It happened in 1517 that a Dominican monk named Johann Tetzel, a braggart, caused a great stir. Maximilian once sentenced him to drowning in the River Inn - presumably because of his great virtue - but Duke Frederick rescued him in Innsbruck from the punishment of being drowned. Duke Frederick reminded him of this incident when he began to denounce us Wittenbergers. Actually, he admitted it quite openly. This same Tetzel now began to peddle indulgences. With might and main he sold grace for money as dearly or as cheaply as he could. At the time I was preacher here in the cloister and was filled as a new doctor with an ardent love for the scriptures.

When many people from Wittenberg ran after indulgences… I did not know - as surely as my Lord Christ has redeemed me - what indulgences were, but no one else knew either. I carefully began to preach that one could do something better and more certain than to purchase indulgences. On an earlier occasion I

had already preached here in the castle against indulgences, but was not very graciously received by Duke Frederick, who was fond of his collegiate church. Now, to speak about the real cause for the 'Lutheran scandal', at first I let everything continue its course. Then it was reported to me, however, that Tetzel was preaching some cruel and terrible propositions, such as the following:

He had grace and power from the Pope to offer forgiveness even if someone had slept with the Holy Virgin Mother of God, as long as a contribution would be put into the coffer.

Furthermore, the red Cross of indulgences and the papal coat of arms on the flag of the churches was as powerful as the Cross of Christ.

Moreover, even if St. Peter were here now he would have no greater grace or power than he had.

Furthermore, he would not want to trade places in heaven with St. Peter, for he had redeemed more souls with his indulgences than Peter with his sermons.

Furthermore, if anyone put money into the coffer for a soul in purgatory, the soul would leave purgatory for heaven in the moment one could hear the penny hit the bottom.

Also the grace of indulgences is the grace by which man is reconciled with God.

Furthermore, it is not necessary to show remorse or sorrow or do penance for sins when purchasing indulgences or a letter of indulgence. He even sold indulgences for future sins. Such abominable things he did abundantly. He was merely interested in money…

Source: Luthers Schriften, herausg. von Walch. XV, 446.

After Tetzel had received a substantial amount of money at Leipzig, a nobleman asked him if it were possible to receive a letter of indulgence for a future sin. Tetzel quickly answered in the affirmative, insisting, however, that the payment had to made at once. This the nobleman did, receiving thereupon letter and seal from Tetzel. When Tetzel left Leipzig the nobleman attacked him along the way, gave him a thorough beating, and sent him back empty-handed to Leipzig with the comment that this was the future sin which he had in mind. Duke George at first was quite furious about this incident, but when he heard the whole story he let it go without punishing the nobleman.

Source: Friedrich Myconius, Historia reformationis, p. 14.

At the time a Dominican monk named Johann Tetzel was the great mouthpiece, commissioner, and preacher of indulgences in Germany. His preaching raised enormous amounts of money which were sent to Rome. This was particularly the case in the new mining town St. Annaberg, where I, Friedrich Myconius, listened to him for over two years. The claims of this uneducated and shameful monk were unbelievable. Thus he said that even if someone had slept with Christ's dear Mother, the Pope had power in heaven and on earth to forgive as long as the money was put into the indulgences coffer. And if the Pope would forgive, God also had to forgive. He furthermore said if they would put money quickly into the coffer to obtain grace and indulgence, all the mountains near St. Annaberg would turn into pure silver. He claimed that in the very moment the coin rang in the coffer, the soul rose up to heaven. Such a

marvellous thing was his indulgence. In sum and substance: God was no longer God, as he had bestowed all divine power to the Pope: 'Tu es Petrus, tibi dabo claves, quodcunque.' And then there were the masters of the Inquisition, who banished and burned those saying conflicting words.

LUTHER AND JUSTIFICATION BY FAITH ALONE

The early leader of the Reformation was Martin Luther (1483-1546). Born in Germany to an earthy peasant family, Luther became an Augustinian monk and a professor of theology at the University of Wittenberg. While at this post in 1517, he became involved in the indulgence problem with Tetzel and issued rather academic challenges in his ninety-five theses. News of this act quickly spread, and a major controversy developed. Although originally intended to stimulate only modest reforms within the Catholic Church, Luther soon found himself espousing doctrines markedly differing from those authorized by the Church and taking actions that eventually resulted in his expulsion from the Church.

Luther himself attributed his spiritual evolution to certain crucial experiences. The most important of these was his first formulation of the doctrine of "justification by faith," which constituted the core of his beliefs and much of the basis for Protestantism. In the following excerpts from his autobiographical writings, Luther describes this experience.

Consider what Luther meant by "justification by faith" and why this doctrine might have been so appealing to many Catholics. Why was this doctrine threatening to the Catholic Church?

Luther Justification by Faith

I greatly longed to understand Paul’s Epistle to the Romans and nothing stood in the way but that one expression, “the justice of God,” because I took it to mean that justice whereby God is just and deals justly in punishing the unjust. My situation was that, although an impeccable monk, I stood before God as a sinner troubled in conscience, and I had no confidence that my merit would assuage him. Therefore I did not love a just and angry God, but rather hated and murmured against him. Yet I clung to the dear Paul and had a great yearning to know what he meant.

Night and day I pondered until I saw the connection between the justice of God and the statement that “the just shall live by his faith.” Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. Thereupon I felt myself to be reborn and to have gone through open doors into paradise. The whole of Scripture took on a new meaning, and whereas before the “justice of God” had filled me with hate, now it became to me inexpressibly sweet in greater love. This passage of Paul became to me a gate to heaven … .

If you have a true faith that Christ is your Savior, then at once you have a gracious God, for faith leads you in and opens up God’s heart and will, that you should see pure grace and overflowing love. This it is to behold God in faith that you should look upon his fatherly, friendly heart, in which there is no anger nor ungraciousness. He who sees God as angry does not see him rightly but looks only on a curtain, as if a dark cloud had been drawn across his face.

LUTHER AND THE NINETY-FIVE THESES

To most historians the publication of Luther's Ninety-Five Theses marks the beginning of the Reformation. To Luther, they were simply a response to what he considered to be the blatant abuses of Johann Tetzel's selling of

indulgences. Although written in Latin, the theses were soon translated into German and scattered widely across Germany. They made an immense impression on Germans already dissatisfied with the ecclesiastical and financial policies of the papacy.

Questions to Consider:

1. What problems did Luther have with the sale of indulgences?2. According to Luther, what must a Christian do in order for his or her sins to be remitted?3. What suggestions did Luther make to the Church and the papacy?4. What was Luther’s purpose in writing this document? What did he seek to accomplish?

Martin Luther, Selections from the Ninety-Five Theses

5. The Pope has neither the will nor the power to remit any penalties beyond those he has imposed either at his own discretion or by canon law.

20. Therefore the Pope, by his plenary remission of all penalties, does not mean "all" in the absolute sense, but only those imposed by himself.

21. Hence those preachers of Indulgences are wrong when they say that a man is absolved and saved from every penalty by the Pope's Indulgences.

27. It is mere human talk to preach that the soul flies out [of purgatory] immediately the money clinks in the collection-box.

28. It is certainly possible that when the money clinks in the collection-box greed and avarice can increase; but the intercession of the Church depends on the will of God alone.

45. Christians should be taught that he who sees a needy person and passes him by, although he gives money for pardons, wins for himself not Papal Indulgences but the wrath of God.

50. Christians should be taught that, if the Pope knew the exaction's of the preachers of Indulgences, he would rather have the basilica of St. Peter reduced to ashes than built with the . skin, flesh and bones of his sheep.

81. This wanton preaching of pardons makes it difficult even for learned men to redeem respect due to the Pope from the slanders or at least the shrewd questionings of the laity.

82. For example: "Why does not the Pope empty purgatory for the sake of most holy love and the supreme need of souls? This would be the most righteous of reasons, if he can redeem innumerable souls for sordid money with which to build a basilica, the most trivial of reasons."

86. Again: "Why does not the pope, whose wealth is today greater than the wealth of the richest Crassus1, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"

88. Again: "What greater good would be done to the Church if the Pope were to bestow these remissions and dispensations, not once, as now but a hundred times a day, on any believer whatever."

1 Marcus Licinius Crassus was the richest man in Rome in the first century B.C. His name is synonymous with wealth.

90. To suppress these most conscientious questionings of the laity by authority only, instead of refuting them by reason, is to expose the Church and the Pope to the ridicule of their enemies, and to make Christian people unhappy.

91. If, therefore, pardons were preached in accordance with the spirit and mind of the Pope, all these difficulties would be easily overcome or rather would never have arisen.

94. Christians should be exhorted to seek earnestly to follow Christ, their Head, through penalties, deaths, and hells.

95. And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.

LUTHER AND THE "ROBBING AND MURDERING HORDES OF PEASANTS"

The Peasants' War of 1524-1525 encompassed a series of uprisings by German peasants who were suffering from economic changes they did not comprehend. In a sense, it was part of a century of peasant discontent. Led by radical religious leaders, the revolts quickly became entangled with the religious revolt set in motion by Luther's defiance of the church. But it was soon clear that Luther himself did not believe in any way in social revolution. This excerpt is taken from Luther's vitriolic pamphlet written in May 1525 at the height of the peasants' power, but not published until after their defeat.

Martin Luther, Against the Robbing and Murdering Hordes of Peasants

The peasants have taken on themselves the burden of three terrible sins against God and man, by which they have abundantly merited death in body and soul. In the first place they have sworn to be true and faithful, submissive and obedient, to their rulers, as Christ commands, when he says, "Render unto Caesar the things that are Caesar's," and in Romans XIII, "Let everyone be subject unto the higher powers." Because they are breaking this obedience, and are setting themselves against the higher powers, willfully and with violence, they have forfeited) body and soul, as faithless, perjured, lying, disobedient knaves and scoundrels are wont to do....

In the second place, they are starting a rebellion, and violently robbing and plundering monasteries and castles which are not theirs, by which they have a second time deserved death in body and soul, if only as highwaymen and murderers.... For rebellion is not simple murder, but is like a great fire, which attacks and lays waste a whole land.... Therefore, let every-one who can, smite, slay and stain, secretly or openly, remembering that nothing can be more pod' venous, hurtful or devilish than a rebel....

In the third place, they cloak this terrible and horrible sin with the Gospel, call themselves "Christian brothers," receive oaths and homage, and compel people to hold with them to these abominations. Thus they become the greatest of all blasphemers of God and slanderers of his holy Name, serving the devil, under the outward appearance of the Gospel, thus earning death in body and soul ten times over.... It does not help the peasants, when they pretend that, according to Genesis I and 11, all things were created free and common, and that all of us alike have been baptized.... For baptism does not make men free in body and property, but in soul; and the Gospel does not make goods common.... Since the peasants, then, have brought both God and man down upon them and are already so many times guilty of death in body and soul,... I must instruct the worldly governors how they are to act in the matter with a clear conscience.

First, I will not oppose a ruler who, even though he does not tolerate the Gospel, will smite and punish these peasants without offering to submit the case to judgment. For he is within his rights, since the peasants are not contending any longer for the Gospel, but have become faithless, perjured, disobedient,

rebellious murderers, robbers and blasphemers, whom even heathen rulers have the right and power to punish; nay, it is their duty to punish them, for it is just for this purpose that they bear the sword, and are "the ministers of God upon him that doeth evil....'

JOHN CALVIN AND PREDESTINATION

Lutheranism was the dominant movement of the first decades of the Reformation. But by mid-century it had lost much of its dynamism and remained confined primarily to major portions of Germany and Scandinavia. Leadership of the expanding Protestant movement in other parts of Europe fell to John Calvin (1509-1564). Born in France and trained as a lawyer and Classical scholar in French universities, Calvin had an important religious experience and adopted many of Luther's doctrines. Because of his views, he fled France for Geneva in the 1530s, eventually establishing a theocratic government there in the 1540s. While agreeing with most of the doctrines of Lutheranism, Calvin stressed the notion of predestination. This is illustrated in the following excerpt from the Institutes of the Christian Religion (1536), Calvin's rigorously logical masterpiece, which systematically establishes and explains the Calvinist Christian theology. Here, he stresses the importance of justification by faith and calling—striving to live a good life doing that which one has been called upon by God to do—as evidence that one has already been elected by God for salvation.

Consider how Calvinism avoids the danger of passivity and resignation that might be implied in this conception of predestination; how these views compare with Luther's views on free will and good works; why this doctrine would be threatening to Catholicism.

Calvin’s Institutes of the Christian Religion

The covenant of life is not preached equally to all, and among those to whom it is preached, does not always meet with the same reception. This diversity displays the unsearchable depth of the divine judgment, and is without doubt subordinate to God's purpose of eternal election. But if it is plainly owing to the mere pleasure of God that salvation is spontaneously offered to some, while others have no access to it, great and difficult questions immediately arise, questions which are inexplicable, when just views are not entertained concerning election and predestination...

By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death...

We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy, without any respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment. In regard to the elect, we regard calling as the evidence of election, and justification as another symbol of its manifestation, until it is fully accomplished by the attainment of

glory. But as the Lord seals his elect by calling and justification, so by excluding the reprobate either from the knowledge of his name or the sanctification of his Spirit, he by these marks in a manner discloses the judgment which awaits them. I will here omit many of the fictions which foolish men have devised to overthrow predestination. There is no need of refuting objections which the moment they are produced abundantly betray their hollowness. I will dwell only on those points which either form the subject of dispute among the learned, or may occasion any difficulty to the simple, or may be employed by impiety as specious pretexts for assailing the justice of God.

The Five Points of CalvinismSalvation is accomplished by the almighty power of the triune God. The Father chose a people, the Son died for them, the Holy Spirit makes Christ's death effective by bringing the elect to faith and repentance, thereby causing them to willingly obey the Gospel. The entire process (election, redemption, regeneration) is the work of God and is by grace alone. Thus God, not man, determines who will be the recipients of the gift of salvation. The Five Points of Calvinism are easily remembered by the acrostic TULIPT - Total Depravity (Total Inability)Total Depravity is probably the most misunderstood tenet of Calvinism. When Calvinists speak of humans as "totally depraved," they are making an extensive, rather than an intensive statement. The effect of the fall upon man is that sin has extended to every part of his personality -- his thinking, his emotions, and his will. Not necessarily that he is intensely sinful, but that sin has extended to his entire being.The unregenerate (unsaved) man is dead in his sins (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (Mark 4:11f). This is why Total Depravity has also been called "Total Inability." The man without a knowledge of God will never come to this knowledge without God's making him alive through Christ (Ephesians 2:1-5).

U - Unconditional ElectionUnconditional Election is the doctrine which states that God chose those whom he was pleased to bring to a knowledge of himself, not based upon any merit shown by the object of his grace and not based upon his looking forward to discover who would "accept" the offer of the gospel. God has elected, based solely upon the counsel of his own will, some for glory and others for damnation (Romans 9:15,21). He has done this act before the foundations of the world (Ephesians 1:4-8).This doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true -- to deny man's responsibility is to affirm an unbiblical hyper-calvinism; to deny God's sovereignty is to affirm an unbiblical Arminianism.The elect are saved unto good works (Ephesians 2:10). Thus, though good works will never bridge the gulf between man and God that was formed in the Fall, good works are a result of God's saving grace. This is what Peter means when he admonishes the Christian reader to make his "calling" and "election" sure (2 Peter 1:10). Bearing the fruit of good works is an indication that God has sown seeds of grace in fertile soil.

L - Limited Atonement (Particular Redemption)Limited Atonement is a doctrine offered in answer to the question, "for whose sins did Christ atone?" The Bible teaches that Christ died for those whom God gave him to save (John 17:9). Christ died, indeed, for many people, but not all (Matthew 26:28). Specifically, Christ died for the invisible Church -- the sum total of all those who would ever rightly bear the name "Christian" (Ephesians 5:25).This doctrine often finds many objections, mostly from those who think that Limited Atonement does damage to evangelism. We have already seen that Christ will not lose any that the father has given to him (John 6:37). Christ's death was not a death of potential atonement for all people. Believing that Jesus'

death was a potential, symbolic atonement for anyone who might possibly, in the future, accept him trivializes Christ's act of atonement. Christ died to atone for specific sins of specific sinners. Christ died to make holy the church. He did not atone for all men, because obviously all men are not saved. Evangelism is actually lifted up in this doctrine, for the evangelist may tell his congregation that Christ died for sinners, and that he will not lose any of those for whom he died!

I - Irresistible GraceThe result of God's Irresistible Grace is the certain response by the elect to the inward call of the Holy Spirit, when the outward call is given by the evangelist or minister of the Word of God. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). Men come to Christ in salvation when the Father calls them (John 6:44), and the very Spirit of God leads God's beloved to repentance (Romans 8:14). What a comfort it is to know that the gospel of Christ will penetrate our hard, sinful hearts and wondrously save us through the gracious inward call of the Holy Spirit (I Peter 5:10)!

P - Perseverance of the SaintsPerseverance of the Saints is a doctrine which states that the saints (those whom God has saved) will remain in God's hand until they are glorified and brought to abide with him in heaven. Romans 8:28-39 makes it clear that when a person truly has been regenerated by God, he will remain in God's stead. The work of sanctification which God has brought about in his elect will continue until it reaches its fulfillment in eternal life (Phil. 1:6). Christ assures the elect that he will not lose them and that they will be glorified at the "last day" (John 6:39). The Calvinist stands upon the Word of God and trusts in Christ's promise that he will perfectly fulfill the will of the Father in saving all the elect.

HENRY VIII DEFENDS THE CHURCH AGAINST PROTESTANTISM

Consider how Henry’s position on the supremacy of the Church shifted when he personally benefitted from undermining its authority.

Henry VIII On the Defense of the Seven Sacraments

We have in this little book, gentle reader, clearly demonstrated, I hope, how absurdly and impiously Luther has handled the holy sacraments.  For though we have not touched all things contained in his book, yet so far as was necessary to defend the sacraments (which was our only design), I suppose I have treated, though not so sufficiently as might have been done, yet more than is even necessary.  .  .  .  

But that others may understand how false and wicked his doctrine is, lest they might be so far deceived as to have a good opinion of him, I doubt not but in all parts there are very learned men .  .  who have much more clearly discovered the same, than can be shown by me. And if there be any who desire to know this strange work of his, I think I have sufficiently made it apparent to them. For seeing by what has been said, it is evident to all men what sacrilegious opinions he has of the sacrament of our Lord's Body, from which the sanctity of all the other sacraments flow:  who would have doubted, if I had said nothing else, how unworthily, without scruple, he treats all the rest of the sacraments?  Which, as you have seen, he has handled in such sort that he abolishes and destroys them all, except Baptism alone.  .  .  .      What everybody believes, he alone by his vain reason laughs at, denouncing himself to admit nothing but clear and evident Scriptures.  And these, too, if alleged by any against him, he either evades by some private exposition of his own, or else denies them to belong to their own authors.  None of the Doctors are so ancient, none so holy, none of so great authority in treating of Holy Writ, but this new doctor, this little saint, this man of learning, rejects with great authority.    Seeing, therefore, he despiseth all men and believes none, he ought not to take it ill if everybody discredit him again.  I am so far from holding any further dispute with him that I almost repent myself of what I

have already argued against him.  For what avails it to dispute against one who disagrees with everyone, even with himself?  Who affirms in one place what he denies in another, denying what he presently affirms?  Who, if you object faith, combats by reason; if you touch him with reason, pretends faith?  If you allege philosophers, he flies to Scripture; if you propound Scripture, he trifles with sophistry.  Who is ashamed of nothing, fears none, and thinks himself under no law.  Who contemns the ancient Doctors of the church, and derides the new ones in the highest degree; loads with reproaches the Chief Bishop of the church.  Finally, he so undervalues customs, doctrine, manners, laws, decrees and faith of the church (yea, the whole church itself) that he almost denies there is any such thing as a church, except perhaps such a one as himself makes up of two or three heretics, of whom himself is chief.  .  .  .  

IGNATIUS LOYOLA AND THE SOCIETY OF JESUS (JESUIT ORDER)

In his Spiritual Exercises, Ignatius Loyola developed a systematic program for "the conquest of self and the regulation of one's life" for service to the hierarchical Catholic church. Ignatius's supreme goal was the commitment of the Christian to active service under Christ's banner in the Church of Christ (the Catholic church). In the final section of the Spiritual Exercises, Loyola explained the nature of that commitment in a series of "Rules for Thinking with the Church."

Ignatius Loyola, Rules for Thinking with the Church

The following rules should he observed to foster the true attitude of mind we ought to have in the Church militant.

1. We must put aside all judgment of our own, and keep the mind ever ready and prompt to obey in all things the true Spouse of Jesus Christ, our holy Mother, the hierarchical Church.

2. We should praise sacramental confession, the yearly reception of the Most Blessed Sacrament [the Lord's Supper], and praise more highly monthly reception, and still more weekly Communion....

3. We ought to praise the frequent hearing of Mass, the singing of hymns, psalmody, and long prayers whether in the church or outside....

4. We must praise highly religious life, virginity, and continency; and matrimony ought not be praised as much as any of these.

5. We should praise vows of religion, obedience, poverty, chastity, and vows to perform other works of supererogation conducive to perfection....

6. We should show our esteem for the relics of the saints by venerating them and praying to the saints. We should praise visits to the Station Churches, pilgrimages, indulgences, jubilees, the lighting of candles in churches.

7. We must praise the regulations of the Church, with regard to fast and abstinence, for example, in Lent, on Ember Days, Vigils, Fridays, and Saturdays.

8. We ought to praise not only the building and adornment of churches, hut also images and veneration of them according to the subject they represent.

9. Finally, we must praise all the commandments of the Church, and be on the alert to find reasons to defend them, and by no means in order to criticize them.

10. We should be more ready to approve and praise the orders, recommendations, and way of acting of our superiors than to find fault with them. Though some of the orders, etc., may not have been praiseworthy, yet to speak against them, either when preaching in public or in speaking before the people, would rather be the cause of murmuring and scandal than of profit. As a consequence, the people would become angry with their superiors, whether secular or spiritual. But while it does harm in the absence of our superiors to speak evil of them before the people, it may be profitable to discuss their bad conduct with those who can apply a remedy.

13. If we wish to proceed securely in all things, we must hold fast to the following principle: What seems to me white, I will believe black if the hierarchical Church so defines. For I must be convinced that in Christ our Lord, the bridegroom, and in His spouse the Church, only one Spirit holds sway, which governs and rules for the salvation of souls.

Loyola - Constitution of the Society of Jesus

The Catholic Church was not passive in the face of the challenges from Protestant reformers. In a variety of ways the Church reformed itself from within and took the offensive against Protestants in doctrine and deed. Probably the most effective weapon of Catholic reform was the Society of Jesus (the Jesuits) founded by Ignatius Loyola (1491-1556). Loyola, a soldier who had turned to the religious life while recovering from wounds, attracted a group of highly disciplined followers who offered their services to the pope. In 1540, the pope formally accepted their offer. The Jesuits became an arm of the Church in combating Protestantism, spreading Catholicism to foreign lands and gaining influence within Catholic areas of Europe. The following is an excerpt from the Constitution of the Society of Jesus, approved by Pope Paul III in 1540.

Consider the characteristics of this organization that help explain its success; how, in tone and content, this document differs from Lutheran and Calvinist documents.

He who desires to fight for God under the banner of the cross in our society,—which we wish to distinguish by the name of Jesus,—and to serve God alone and the Roman pontiff, his vicar on earth, after a solemn vow of perpetual chastity, shall set this thought before his mind, that he is a part of a society founded for the especial purpose of providing for the advancement of souls in Christian life and doctrine and for the propagation of faith through public preaching and the ministry of the word of God, spiritual exercises and deeds of charity, and in particular through the training of the young and ignorant in Christianity and through the spiritual consolation of the faithful of Christ in hearing confessions; and he shall take care to keep first God and next the purpose of this organization always before his eyes...

All the members shall realize, and shall recall daily, as long as they live, that this society as a whole and in every part is fighting for God under faithful obedience to one most holy lord, the pope, and to the other

Roman pontiffs who succeed him. And although we are taught in the gospel and through the orthodox faith to recognize and steadfastly profess that all the faithful of Christ are subject to the Roman pontiff as their head and as the vicar of Jesus Christ, yet we have adjudged that, for the special promotion of greater humility in our society and the perfect mortification of every individual and the sacrifice of our own wills, we should each be bound by a peculiar vow, in addition to the general obligation, that whatever the present Roman pontiff, or any future one, may from time to time decree regarding the welfare of souls and the propagation of the faith, we are pledged to obey without evasion or excuse, instantly, so far as in

us lies, whether he send us to the Turks or any other infidels, even to those who inhabit the regions men call the Indies; whether to heretics or schismatics, or, on the other hand, to certain of the faithful.

TERESA OF AVILA AND THE WAY OF PERFECTION

While the Society of Jesus was the best-known Catholic religious order founded during the Reformation, other orders were founded or reformed and played roles in reasserting the strength of Catholicism. Many of these were women's orders that emphasized meditation, prayer, and mystical religious experiences. The most famous leader of these women's orders was Saint Teresa of Avila (1515-1582), a Spanish saint and founder of the reformed order of Carmelites. The following excerpt is from her book The Way of Perfection.

Consider how she reacted to the Lutheran Reformation; ways this religious order and Catholicism might be appealing to women.

Teresa of Avila, The Way of Perfection

When this convent was originally founded, for the reasons set down in the book which, as I say, I have already written, and also because of certain wonderful revelations by which the Lord showed me how well He would be served in this house, it was not my intention that there should be so much austerity in external matters, nor that it should have no regular income: on the contrary, I should have liked there to be no possibility of want. I acted, in short, like the weak and wretched woman that I am, although I did so with good intentions and not out of consideration for my own comfort.

At about this time there came to my notice the harm and havoc that were being wrought in France by these Lutherans and the way in which their unhappy sect was increasing. This troubled me very much, and, as though I could do anything, or be of any help in the matter, I wept before the Lord and entreated Him to remedy this great evil. I felt that I would have laid down a thousand lives to save a single one of all the souls that were being lost there. And, seeing that I was a woman, and a sinner, and incapable of doing all I should like in the Lord's service, and as my whole yearning was, and still is, that, as He has so many enemies and so few friends, these last should be trusty ones, I determined to do the little that was in me—namely, to follow the evangelical counsels as perfectly as I could, and to see that these few nuns who are here should do the same, confiding in the great goodness of God, Who never fails to help those who resolve to forsake everything for His sake...

It seems over-bold of me to think that I can do anything towards obtaining this. But I have confidence, my Lord, in these servants of Thine who are here, knowing that they neither desire nor strive after anything but to please Thee. For Thy sake they have left the little they possessed, wishing they had more so that they might serve Thee with it. Since Thou, my Creator, art not ungrateful, I do not think Thou wilt fail to do what they beseech of Thee, for when Thou wert in the world, Lord, Thou didst not despise women, but didst always help them and show them great compassion. Thou didst find more faith and no less love in them than in men, and one of them was Thy most sacred Mother, from whose merits we derive merit, and whose habit we wear, though our sins make us unworthy to do so. We can do nothing in public that is of any use to Thee, nor dare we speak of some of the truths over which we weep in secret, lest Thou shouldst not hear this our just petition. Yet, Lord, I cannot believe this of Thy goodness and righteousness, for Thou art a righteous Judge, not like judges in the world, who, being, after all, men and sons of Adam, refuse to consider any woman's virtue as above suspicion. Yes, my King, but the day will

come when all will be known. I am not speaking on my own account, for the whole world is already aware of my wickedness, and I am glad that it should become known; but, when I see what the times are like, I feel it is not right to repel spirits which are virtuous and brave, even though they be the spirits of women.

ART OF THE CATHOLIC REFORMATION: BAROQUE STYLEWhy did the Catholic church prefer the Baroque style? What was the Church trying to accomplish by commissioning works in this style?

Bernini’s sculpture, The Ecstasy of St. Teresa and Rubens’ Samson and Delilah

ACTS OF THE COUNCIL OF TRENTWorld Civilizations Resource Center: http://college.cengage.com/history/world/resources/students/primary/trent.htm As the Protestant challenge to Catholicism progressed successfully into the 1540s, calls for a general council to address the question of church reform and to develop strategies to meet the Protestant threat grew louder, especially from Emperor Charles V (r. 1519-1556). Under duress, Pope Paul III (r. 1534-1549) opened the first session of the Council of Trent in 1545. Paul recognized the need for reform but resented imperial pressure to call for a council that might rival papal authority within the church. The Council of Trent met sporadically over the next three decades in three sessions (1545-1547, 1551-1552, 1562-1563) broken up by political infighting, papal deaths, and outbreaks of plague. If disjointed, the council nevertheless resulted in a spectacular resurgence for Catholicism and, with the parallel development of the Jesuit order, capped a period of retrenchment and renewal known as the Catholic Reformation. At Trent, Catholic leaders rejected all attempts to compromise with Protestantism and retained the basic positions of the Roman Church, including the Latin Mass, the veneration of saints, the cult of the Virgin Mary, and the notion that salvation required both faith and good works. They defended Catholic theology and emphasized reforms, ordering an end to abuses of power and corruption within the clergy and establishing seminaries to educate priests. Finally, the council came out strongly in support of papal power, strengthening the authority of the papacy. In short, the Catholic Reformation, and especially the Council of Trent, stopped the momentum of the Protestant Reformation and set the

stage for an escalation of religious warfare throughout Europe. Catholics began to regain large parts of the continent, and by 1650 at least half of all Protestants had reconverted.

DEFENSE OF THE CATHOLIC FAITH

The universal Church has always understood that the complete confession of sins was instituted by the Lord, and is of divine right necessary for all who have fallen into sin after baptism; because our Lord Jesus Christ, when about to ascend from earth to heaven, left priests, his own vicars, as leaders and judges, before whom all the mortal offenses into which the faithful of Christ may have fallen should be carried, in order that, in accordance with the power of the keys, they may pronounce the sentence of forgiveness or of retention of sins. For it is manifest that priests could not have exercised this judgment without knowledge of the case....

This holy Council enjoins on all bishops and others who are charged with teaching, that they instruct the faithful diligently concerning the intercession and invocation of saints, the honor paid to relics, and the legitimate use of images. Let them teach that the saints, who reign together with Christ, offer up their own prayers to God for men; that it is good and useful suppliantly to invoke them, and to have recourse to their prayers and aid in obtaining benefits from God, through his Son, Jesus Christ our Lord, who is our sole Redeemer and Saviour….

If any one saith that the New Testament does not provide for a distinct, visible priesthood; or that this priesthood has not any power of consecrating and offering up the true body and blood of the Lord, and of forgiving and retaining sins, but is only an office and bare ministry of preaching the gospel; or that those who do not preach are not priests at all; let him be anathema....

If any one saith that in the Catholic Church there is not a hierarchy instituted by divine ordination, consisting of bishops, priests, and ministers; let him be anathema.

If any one saith that the sacraments of the new law were not all instituted by Jesus Christ, our Lord; or that they are more or less than seven, to wit, baptism, confirmation, the eucharist, penance, extreme unction, orders, and matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema....

ADVOCACY OF CHURCH REFORMSuch instruction shall be given in accordance with the form which will be prescribed for each of the sacraments by this holy Council in a catechism, which the bishops shall take care to have faithfully translated into the vulgar tongue, and to have expounded to the people by all parish priests. They shall also explain in the said vulgar tongue, during the solemnization of mass, or the celebration of the divine offices, on all festivals or solemnities, the sacred oracles and the maxims of salvation….

It is to be desired that those who undertake the office of bishop should understand what their portion is, and comprehend that they are called, not to their own convenience, not to riches or luxury, but to labors and cares, for the glory of God. For it is not to be doubted that the rest of the faithful also will be more easily excited to religion and innocence if they shall see those who are set over them not fixing their thoughts on the things of this world, but on the salvation of souls and on their heavenly country…

This Council not only orders that bishops be content with modest furniture, and a frugal table and diet, but that they also give heed that in the rest of their manner of living, and in their whole house, there be nothing seen which is alien to this holy institution, and which does not manifest simplicity, zeal toward God, and a contempt of vanities.

It strictly forbids them, moreover, to strive to enrich their own kindred or domestics out of the revenues of the Church; seeing that even the canons of the apostles forbid them to give to their kindred the property of the Church, which belongs to God….Source: Acts of the Council of Trent, in James Harvey Robinson, ed., Readings in European History, (Boston: Ginn, 1904), 2:156-161.

Questions to Consider

1. In what ways do these decrees illustrate the desire for reform within the Catholic Church? In what ways do they illustrate a desire for continuity?

2. How did the acts in this document put the Catholic Church in a better position to combat Protestantism?

AP EUROPEAN HISTORY/SPENCER ASSIGNMENT SHEET – UNIT 2

THE MASSACRE OF ST. BARTHOLOMEW'S DAYThe statesman and fair-minded historian De Thou (1553-1617), who as a young man witnessed the Massacre of St. Bartholomew, thus describes that terrible event.

[Page 180] So it was determined to exterminate all the Protestants, and the plan was approved by the queen. They discussed for some time whether they should make an exception of the king of Navarre and the prince of Conde. All agreed that the king of Navarre should be spared by reason of the royal dignity and the new alliance. The duke of Guise, who was put in full command of the enterprise, summoned by night several captains of the Catholic Swiss mercenaries from the five little cantons, and some commanders of French companies, and told them that it was the will of the king that, according to God's will, they should take vengeance on the band of rebels while they had the beasts in the toils.

Victory was easy and the booty great and to be obtained without danger. The signal to commence the massacre should be given by the bell of the palace, and the marks by which they should recognize each other in the darkness were a bit of white linen tied around the left arm and a white cross on the hat.Meanwhile Coligny awoke and recognized from the noise that a riot was taking place. Nevertheless he remained assured of the king's good will, being persuaded thereof either by his credulity or by Teligny, his son-in-law: he believed the populace had been stirred up by the Guises, and that quiet would be restored as soon as it was seen that soldiers of the guard, under the command of Cosseins, had been detailed to protect him and guard his property.

But when he perceived that the noise increased and that some one had fired an arquebus in the courtyard of his dwelling, then at length, conjecturing what it might be, but too late, he arose from his bed and having put on his dressing gown he said his prayers, leaning against the wall. Labonne held the key of the house, and when Cosseins commanded him, in the king's name, to open the door he obeyed at once without fear and apprehending nothing. But scarcely had Cosseins entered when Labonne, who stood in his way, was killed with a dagger thrust. The Swiss who were in the courtyard, when they saw this, fled into the house and closed the door, piling against it tables [Page 181] and all the furniture they could find. It was in the first scrimmage that a Swiss was killed with a ball from an arquebus fired by one of Cosseins' people. But finally the conspirators broke through the door and mounted the stairway, Cosseins, Attin, Corberan de Cordillac, Seigneur de Sarlabous, first captains of the regiment of the guards, Achilles Petrucci of Siena, all armed with cuirasses, and Besme the German, who had been brought up as a page in the house of Guise; for the duke of Guise was lodged at court, together with the great nobles and others who accompanied him.

After Coligny had said his prayers with Merlin the minister, he said, without any appearance of alarm, to those who were present (and almost all were surgeons, for few of them were of his retinue) : "I see clearly that which they seek, and I am ready steadfastly to suffer that death which I have never feared and which for a long time past I have pictured to myself. I consider myself happy in feeling the approach of death and in being ready to die in God, by whose grace I hope for the life everlasting. I have no further need of human succor. Go then from this place, my friends, as quickly as you may, for fear lest you shall be involved in my misfortune, and that some day your wives shall curse me as the author of your loss. For me it is enough that God is here, to whose goodness I commend my soul, which is so soon to issue from my body. After these words they ascended to an upper room, whence they sought safety in flight here and there over the roofs.

Meanwhile the conspirators, having burst through the door of the chamber, entered, and when Besme, sword in hand, had demanded of Coligny, who stood near the door, "Are you Coligny ?" Coligny replied, "Yes, I am he," with fearless countenance. "But you, young man, respect these white hairs.

AP EUROPEAN HISTORY/SPENCER ASSIGNMENT SHEET – UNIT 2

What is it you would do? You cannot shorten by many days this life of mine." As he spoke, Besme gave him a sword thrust through the body, and having withdrawn his sword, another thrust in the mouth, by which his face was disfigured. So Coligny fell, killed with many thrusts. [Page 182] Others have written that Coligny in dying pronounced as though in anger these words: "Would that I might at least die at the hands of a soldier and not of a valet." But Attin, one of the murderers, has reported as I have written, and added that he never saw any one less afraid in so great a peril, nor die more steadfastly.

Then the duke of Guise inquired of Besme from the courtyard if the thing were done, and when Besme answered him that it was, the duke replied that the Chevalier d'Angouleme was unable to believe it unless he saw it; and at the same time that he made the inquiry they threw the body through the window into the courtyard, disfigured as it was with blood. When the Chevalier d'Angouleme, who could scarcely believe his eyes, had wiped away with a cloth the blood which overran the face and finally had recognized him, some say that he spurned the body with his foot. However this may be, when he left the house with his followers he said: "Cheer up, my friends! Let us do thoroughly that which we have begun. The king commands it." He frequently repeated these words, and as soon as they had caused the bell of the palace clock to ring, on every side arose the cry, "To arms !" and the people ran to the house of Coligny. After his body had been treated to all sorts of insults, they threw it into a neighboring stable, and finally cut off his head, which they sent to Rome. They also shamefully mutilated him, and dragged his body through the streets to the bank of the Seine, a thing which he had formerly almost prophesied, although he did not think of anything like this.

As some children were in the act of throwing the body into the river, it was dragged out and placed upon the gibbet of Montfaucon, where it hung by the feet in chains of iron; and then they built a fire beneath, by which he was burned without being consumed; so that he was, so to speak, tortured with all the elements, since he was killed upon the earth, thrown into the water, placed upon the fire, and finally put to hang in the air. After he had served for several days as a spectacle to gratify the hate of many [Page 183] and arouse the just indignation of many others, who reckoned that this fury of the people would cost the king and France many a sorrowful day, Francois de Montmorency, who was nearly related to the dead man, and still more his friend, and who moreover had escaped the danger in time, had him taken by night from the gibbet by trusty men and carried to Chantilly, where he was buried in the chapel. 

PREZI PROJECT (30 points)

Each study group will choose one of the religions we studied this unit (Lutheranism, Calvinism, Anabaptism, Anglicanism, Reformed Catholicism, Puritanism). No group may choose the same religion.

In your group, you will create a 3-minute “sales pitch” to recruit followers to your faith using Prezi. If you do not have an account, sign up for a free account at: https://prezi.com/signup/public/

You will be evaluated based on your ability to be convincing by addressing the following: o What is the history of the faith? o What are the main beliefs? o Why should people embrace these beliefs?

This must be created in the mindset of the TIME PERIOD.

AP EUROPEAN HISTORY/SPENCER ASSIGNMENT SHEET – UNIT 2

RELIGIOUS MAP OF EUROPE

Shade in each area according to the predominant religion. Be sure to FILL IN THE KEY AT THE TOP!

Roman Catholic, Lutheran, Calvinist, Church of England (Anglican), Eastern Orthodox, MuslimAlso note centers of “radical sects,” such as Huguenots and Anabaptists (use letters or symbols).

You will be held accountable for knowing the dominant religious faction in the following regions:

England Scotland Ireland Iceland The Netherlands NorwaySweden Holy Roman Empire France Spain Ottoman Empire PortugalPapal States Austrian Empire Russia Poland

The following maps should help you in the construction of your map:

http://www.fordham.edu/halsall/mod/map16rel.gif http://go.hrw.com/venus_images/0317MC14.gif