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In ethical matters, Calvin established a new and inimitable code which made his followers instantly recognizable. The good Calvinist family was to abhor all forms of pleasure and frivolity—dancing, songs, drinking, gaming, flirtation, bright clothes, entertaining books, loud language, even vivacious gestures. Their life was to be marked by sobriety, self-restraint, hard work, thrift, and, above all, godliness. Their membership of the Elect was to be manifest in their appearance, in their conduct, in their church-going, and in their worldly success. To the old Catholic burden of sin they added the new burden of keeping up appearances. In art, they were to avoid all direct portrayal of the Deity, all mystical symbols and allegories. They were to find the sole source of joy and guidance in the daily reading of the Bible. Here was what the English-speaking world would come to know as the Puritan.
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The Lutheran musical tradition had far-reaching consequences. It required every parish to keep its cantor, its organist, its choir school, and its body of trained singers and instrumentalists. As a result, it played a prominent role in turning Germany into the most musically educated nation in Europe—the richest resource for Europe’s secular music-making. The genius of J. S. Bach could have found no more fertile soil than in Lutheranism.
The nobility, for example, descendants of medieval knighthood, were defined by their military function and by laws giving them special rights to landownership and to the government of their properties. With the growth of standing armies, their exclusive military function was somewhat diminished, but their position as the backbone of the ruling caste remained. Through their regional assemblies they ran local politics in the countryside, and they usually enjoyed full jurisdiction over the inhabitants of their lands. In most countries they were headed by an upper crust such as the peers of England or the grandees of Spain; or else they were divided, as in Germany, into numerous ranks. The burgher estate, built on the liberties of self-governing cities and of the city guilds, was also stratified between the patricians, the freemen, and the propertyless plebs. It was usually protected by royal charters, and enjoyed full jurisdiction within the city walls. The peasants consisted of an enserfed majority and a minority who remained free or who were emerging from serfdom. The status of the serfs could vary considerably depending whether they lived on church, crown, or noble land.
Thanks to the efforts of John Knox (1513–72), Calvinism became the sole established religion in Scotland in 1560, in a form known as Presbyterianism. Though subject to Anglican influences, the Scottish Kirk stayed apart.
Particularly interesting are the links between economic and religious developments. The Protestant Reformation had always been explained in religious and political terms. But Marxists have not been alone in seeing a correlation between ‘the Protestant ethic’ and commercial enterprise. Max Weber’s The Protestant Ethic and the Spirit of Capitalism (1904) and Richard Tawney’s Religion and the Rise of Capitalism (1926), though much criticized in detail, have inspired a whole school of comment. Capitalism, after all, needed its ideologues as well as its technicians. In this, Protestant writers undoubtedly played an important role in opposing deep-seated attitudes about usury. But they did so at a rather later date than historians once supposed. Tawney relies heavily for evidence on the English Puritan Richard Baxter; Weber, anachronistically, on the eighteenth-century American Benjamin Franklin. It was not until 1658 that the state of Holland ruled that no banker should be denied communion for practising usury.
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In 1529 King Henry VIII of England initiated the policy which was to separate the English Church from Rome. The initial cause lay in Henry’s obsessive desire for a male heir and in the Pope’s refusal to grant him a divorce. Henry, who had earlier earned the title of Fidei Defensor for denouncing Luther, had little religious motivation; but he gained great support in Parliament, and immense material advantage, by attacking the Church’s privileges and property. The Act of Annates (1532) cut financial payments to Rome. The Act of Appeals (1533) curtailed Rome’s ecclesiastical jurisdiction. The Act of Supremacy (1534) abolished papal authority completely, raising the King to be Supreme Head of the Church of England. Subjects such as Thomas More or Cardinal John Fisher, who declined to accede, were executed for treason. The Ten Articles (1536) and Six Articles (1539) asserted the inviolability of the Roman Mass and of traditional doctrine.
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Moscow’s démarche provoked a crisis among the Orthodox in neighbouring Poland-Lithuania, who till then had always looked to the Patriarch of Constantinople. With the new Muscovite Patriarch claiming jurisdiction over them from across the frontier, many of those Orthodox now sought the protection of Rome. In 1596, at the Union of Brest, the majority of their bishops chose to found a new Uniate communion—the Greek Catholic Church of Slavic Rite. They retained their ritual, and their married clergy, whilst admitting the supremacy of the Pope. Most of the Orthodox churches in Byelorussia and Ukraine, including the ancient cathedral of St Sophia in Kiev, passed into the hands of the Uniates. For a time the old ‘disuniate’ remnant was officially banned by the state.
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The causes of the Renaissance were as deep as they were broad. They can be related to the growth of cities and of late medieval trade, to the rise of rich and powerful capitalist patrons, to technical progress which affected both economic and artistic life. But the source of spiritual developments must be sought above all in the spiritual sphere. Here, the malaise of the Church, and the despondency surrounding the Church’s traditional teaching, becomes the major factor. It is no accident that the roots of Renaissance and Reformation alike are found in the realm of ideas.
The armies of Poland or Muscovy needed no lessons from their Western counterparts. They were soon familiar with the latest technical and organizational developments; but fighting across the vast empty expanses of the East, in a harsh climate, they met logistical problems unknown in the battlegrounds of northern Italy or the Netherlands. When Poland’s wonderful winged hussars met Western-style infantry, as they did against the Swedes at Kirchholm in 1605, they wreaked terrible slaughter. They repeated the performance when they faced hordes of orientalstyle light horse at Klushino in 1610 or at Chocim in 1621 (see below). At the same time, thanks to the flexible, cell-like structure of their units, the towarzysze or hussar ‘comrades’ were able to forage and skirmish and to sustain themselves in hostile country where all less adaptable armies were devoured. In their encounters with the Poles, the Muscovites experienced many decades of failure, often because of ill-conceived Western innovations.
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Calvinism, in contrast, coincided less with state politics than with the inclinations of particular social groups. In Western Europe it often appealed to the rising urban bourgeoisie, and in France to an impressive cross-section of the nobility. In Eastern Europe, also, it appealed both to the landed gentry and to the magnates. In the kingdom of England, Calvinism began to make an impact after the death of Henry VIII in 1547. The reign of the boy king Edward VI produced much confusion, and the interval of the ultra-Catholic Queen Mary, a crop of Protestant martyrs, notably at Oxford. Thereafter, under Elizabeth I, the Church Settlement enshrined in the Act of Uniformity (1559) and the Thirty-Nine Articles (1571) reached a judicious synthesis of Erastian, Lutheran, Zwinglian, Calvinist, and traditional Catholic influences. From then on, Anglicanism has always provided an umbrella for two main political and theological tendencies—the ‘High Church’ of Anglo-Catholicism and the ‘Low Church’ of the Calvinistic evangelicals. Despite merciless persecution under Elizabeth, both recusant Catholics and non-conformist puritans survived underground. The latter re-emerged in force in the seventeenth century and, under Cromwell’s Commonwealth (1649–58), briefly controlled the state.
Yet immodesty in children, and in relationships with them, had long been taken as natural. The boyhood conduct of Louis XIII (b. 1601) was observed in every detail by the court physician, Dr Héroard. The Dauphin was not reprimanded for groping his governess in bed, for instance, nor for showing off his first erections, which went up and down ‘like a drawbridge’.
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The architectural elements are strangely ambiguous. The praetorium courtyard is severely classical. The heavy roof panels are supported by two rows of fluted Corinthian columns rising from a marble pavement. In the centre, a prisoner is tied to the column of the Helia capitolina, symbol of Jerusalem, surmounted by a golden statue. Yet two medieval houses with an overhanging belvedere appear alongside. Beyond is a patch of greenery and of blue sky. One section of the picture, therefore, was set in the past, the other in the present.
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The Lutheran revolt took definite shape during three later sessions of the Imperial Diet. The Emperor’s opponents took their chance to consolidate their position whilst he was distracted by the wars against France and the Turks. At Speyer in 1526, in the Recess Declaration of the Diet, they managed to insert a clause for princely liberty in religion anticipating the famous formula: Cuius regio, eius religio (whoever rules has the right to determine religion). At the second Diet of Speyer in 1529, they formally lodged the Protest which gave them their name, bemoaning the annulment of the Recess. At Augsburg in 1530, they presented a measured summary of their beliefs. This Confession of Augsburg, composed by Melanchthon, was the Protestant manifesto—after which an adamant Emperor set April 1531 as the deadline for their submission. In response, the Protestant princes formed the armed League of Schmalkalden.
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As a fictional figure, Faust made his debut in 1594 in the play by Christopher Marlowe, where he appears as a man of overweening ambition, striving to become ‘great Emperor of the world’. He enjoys a season of power before the Devil reclaims his own. In Germany he featured in a lost drama by Lessing, and in a novel by F. M. Klinger (1791), before being adopted as the central protagonist of Goethe’s two-part verse tragedy (1808, 1832). Ferruccio Busoni’s opera, Doktor Faust (1916) remained unfinished.
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Russia first imported French and Italian ballet under Peter the Great, but in the nineteenth century moved rapidly from imitation to creative excellence. Tchaikovsky’s music for Swan Lake (1876), Sleeping Beauty (1890), and The Nutcracker (1892) laid the foundations for Russia’s supremacy. In the last years of peace, the Ballets Russes launched by Sergei Diaghilev (1872–1929) enjoyed a series of unsurpassed triumphs. The choreography of Fokine, the dancing of Nizinski and Karsavina, and, above all, the scores of Stravinsky, brought ballet to its zenith with The Firebird (1910), Petrushka (1911), and The Rite of Spring (1913). After the Revolutions of 1917, the Ballets Russes stayed abroad, whilst the Soviet Bolshoi and Kirov Ballets combined stunning technical mastery with rigid artistic conservatism.
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Nowhere in Europe could radical thinkers feel really safe. The Russian Orthodox Church had burned its ‘Judaizers’. Byzantium, too, had its Inquisition.
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Philippus Aureolus Theophrastus Bombastus von Hohenheim (1493–1541), known as Paracelsus, was born at Einsiedeln in the canton of Schwyz. He was the contemporary of Luther, Erasmus, and Michelangelo. He graduated from the medical faculty at Ferrara in 1524. But he dropped higher study and spent seven years travelling, learning the lore of herbalists, gypsies, and magicians, and earning his keep at the artisan grade of barber-surgeon. He visited Spain and Portugal, Russia and Poland, Scandinavia and Constantinople, Crimea and possibly Egypt. Formerly a Catholic, he often associated with the radical sects such as the Anabaptists and the Brethren of the Free Spirit. Arrested in Salzburg in 1525 for supporting rebellious peasants, he narrowly escaped execution. Apart from Basle, his longer sojourns were at Strasbourg, Nuremberg, St Gallen, Meran in Tyrol, St Moritz, Bad Pfeifers, Augsburg, Kromau in Moravia, Bratislava, Vienna and Villach. He was a prolific author on everything from theology to magic—the centrepiece being Opus Paramirium (1531), his ‘Work Beyond Wonders’.
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From that famous act of defiance several consequences flowed. First, Luther was embroiled in a series of public disputations, notably the one staged at Leipzig with Dr von Eck which preceded his formal excommunication (June 1520). In the course of his preparations he penned the primary treatises of Lutheranism—the Resolutions, Liberty of a Christian Man, Address to the Christian Nobility of German Nation, On the Babylonian Captivity of the Church of God; and he publicly burned the papal Bull of Excommunication, Exsurge Domine. Secondly, German politics was split between the advocates and the opponents of Luther’s punishment. In 1521 the Emperor Charles V summoned Luther to appear under safe conduct before the Imperial Diet at Worms.
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Most attractive, perhaps, was his beautifully paradoxical temperament. He was a priest with a strong streak of anticlericalism; a scholar with a deep loathing of pedantry; a royal and imperial pensioner who lacerated kings and princes; a true protestant against the abuses of the Church who took no part in the Reformation; a devoted humanist and a devoted Christian. His books remained on the Church’s Index for centuries but were freely printed in England, Switzerland, and the Netherlands.
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After that, he was spirited away by the Saxon Elector’s men and hidden in the Wartburg Castle. The ban pronounced by the Diet against Luther could not be enforced. Religious protest was turning into political revolt.
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The Portuguese were quickest to exploit the commercial opportunities of the new lands. They claimed Brazil in 1500, Mauritius in 1505, Sumatra in 1509, Malacca and the ‘Spice Islands’ (Indonesia) in 1511. To protect their trade, they established a chain of fortified stations stretching from Goa in India to Macao in China. The Spaniards, in contrast, did not hesitate to apply their military might. Lured by the dream of El Dorado the conquistadores, who had so recently subdued Iberia, now turned their energies to the conquest of America. They settled Cuba in 1511 and used it as a base for further campaigns. In 1519–20 Hernando Cortez (1485–1547) seized the Aztec empire in Mexico in a sea of blood. In the 1520s and 1530s permanent settlements were established in Costa Rica, Honduras, Guatemala, and New Granada (Colombia and Venezuela).
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PROPAGANDA is the child of conflicting belief, and of people’s determination to spread their own doctrines against all others. Its origins undoubtedly lay in the religious sphere. It is in essence biased, being most successful when it appeals to hatred and prejudice. It is the antithesis of all honest education and information.
Many critics consider that Dostoyevsky put the Inquisitor’s arguments more forcefully than Christ’s. In the confrontation between Church and Faith, the Faith appears to lose.
The existence of many fragmented jurisdictions was incompatible with state despotism, and hence with Muscovite Tsarism or Ottoman rule. Here was the social base which rendered western absolutism rather different from eastern autocracy. It was built on a mass of practices inherited from the earlier period and, despite innovations, was still essentially medieval. In the West as in the East, the social constraints on individuals remained very onerous by modern standards. Everyone, and not just the serf, was expected to belong to a corporate body and to abide by its rules. Renaissance individualism used to be celebrated by historians like Burckhardt exactly because they welcomed the first frail attempts to break free from the prevailing social curbs and compartments.
Third, Congress must pass cap-and-trade legislation to reduce greenhouse gas emissions. A system that gives companies "emissions credits" they can trade on an open market will create financial incentives to reduce emissions.
The particular religious ethos promoted by the Counter-Reformation emphasized the discipline and collective life of the faithful. It reflected the wide powers of enforcement given to the hierarchy, and the outward show of conformity which believers were now required to display. It insisted on regular confession as a sign of submission. It was supported by a wide range of communal practices—pilgrimages, ceremonies, and processions—and by the calculated theatricality of the accompanying art, architecture, and music. Catholic propaganda of this vintage was strong both on rational argument, and on devices for impressing the senses. The Baroque churches of the era, crammed with altars, columns, statues, cherubs, gold leaf, icons, monstrances, candelabra, and incense, were designed to leave nothing to the private thoughts of the congregation. Unlike the Protestant preachers, who stressed individual conscience and individual probity, all too often the Catholic clergy seemed to urge their flock to blind obedience.
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In the twentieth century, both communism and fascism treated the individual with contempt. Even in democratic states, bloated government bureaucracies often oppressed those whom they were created to serve. The neo-liberal response gathered pace in the ‘Vienna School’ of the 1920s. Its leaders—Karl Popper (b. 1902), Ludwig von Mises (1881–1973), and Friedrich von Hayek (b. 1899)—all emigrated. Hayek’s Road to Serfdom (1944) and Individualism and the Economic Order (1949) educated the postwar neo-conservatives.
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In the Netherlands the rise of Calvinism, especially among the burghers of Amsterdam, Rotterdam, and Leyden, provided a basic factor in the split between the Catholic provinces to the west and the United Provinces to the east. The Dutch Reformed Church has played a central role in the country since its establishment as the state religion in 1622.
The nexus of all these activities was located in the Low Countries. Antwerp, which was the main entrepôt of both the Spanish and the English trade, reigned supreme until the crash of 1557–60; thereafter the focus moved to Amsterdam.
The military changes of the era—which like most things are now classed as a ‘Revolution’—had far-reaching effects. In essence, they involved the introduction of new weaponry, principally the pike, the musket, and improved artillery; the establishment of systematic training, which required professional cadres and instructors; and the growth of standing armies, which only the richest princes could afford.
What it didn’t tell me, is how we got to this bizarre place. I mean, here are all of these relatively smart, wealthy people in this incredibly rich country, but our behavior is demonstrably self-defeating. What led us to this point, and how do we fix it?
When you’re born into a system, you come to think of it as normal. This was even true for me, growing up in an industrialized area and lusting after nice cars and motorcycles as I passed through my teens, feeling the frustration of heavy traffic jams and the joy of the open road.
The Renaissance was never confined to Italy or to Italian fashions, and its effects were steadily disseminated throughout Latin Christendom. Modern scholars sometimes overlook this fact. Such was the impact of the work of the Swiss historian Jakob Burckhardt, Die Kultur der Renaissance in Italien (Basle, 1860) that many people have been left unaware of the wider dimensions. In fact, the intellectual ferment of the period was observable from an early date in northern Europe, especially in the cities of Burgundy and Germany. In France it displayed many native strands in addition to imported Italian fashions. Nor was it confined to Italy’s immediate neighbours: it affected Hungary and Poland, for example, more deeply than Spain; and it met no insurmountable barrier until it reached the borders of the Orthodox world. Traces of the Renaissance were slight in countries absorbed by the Ottoman Empire; and in Muscovy they were limited to a few artistic imitations. Indeed, by giving a new lease of life to the Latin West, the Renaissance only deepened the gulf between East and West.
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The post-Renaissance inquisitors had focused on the defendant’s religious beliefs. They not only failed to emphasize the lurid details of a lesbian ‘lifestyle’; they simply were not interested. One disappointed reviewer commented that at no time before the present century were men capable of comprehending the notion of lesbianism.
Such excesses tended to present the citizen as a mere consumer of goods, services, and rights. Politics threatened to degenerate into a ‘culture of complaint’.
I constantly reflect on myself; I control myself; I taste myself. We owe some things in part to society, but the greater part to ourselves.
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Moscow, however, was never reconciled to these developments. The furious determination of the Russian Orthodox Church to punish and forcibly to reconvert the Uniates remained constant throughout modern history. Nowhere has the stereotype of the dastardly, scheming Jesuit remained stronger. The Russo-Polish wars, when in 1610–12 the Poles briefly occupied the Kremlin, only served to cement the religious hatreds. On the great Russian monastery at Zagorsk near Moscow, a commemorative tablet underlines the popular Russian view of the Counter-Reforrnation: ‘Typhus—Tartars—Poles: Three Plagues’.
As always, old ideas mingled with the new. By the second half of the seventeenth century, Europe’s leading thinkers were largely agreed on a mechanical view of the universe operating on principles analogous to clockwork. Galileo had divined the principle of force—the basic element of mechanics; and force, as applied to everything from Boyle’s Law of Gases to Newton’s Laws of Motion, could be precisely calculated. At last, it seemed, the universe and all it contained could be explained and measured. What is more, the laws of nature, which were now yielding their secrets to the scientists, could be accepted as examples of God’s will. The Christian God, whom Aquinas had equated with Aristotle’s ‘first Cause’, was now equated with ‘the Great Clockmaker’.
In France, many Catholics stood aloof from the new militancy, partly in line with the Gallican tradition and the Concordat of 1516, and partly from France’s hostility to the Habsburgs. But a pro-Roman ‘ultramontane’ party grew in prominence round the faction of the Guises. Their darkest deed was committed at the massacre of St Bartholomew’s Eve on 23 August 1572, when 2,000 Huguenots were butchered in Paris—after which the Pope celebrated a Te Deum and the King of Spain ‘began to laugh’. In the seventeenth century Jansenism offered a middle way, an antidote to the partisanship of contending ultras and Huguenots.
Now, I happen to bike right under this bridge quite often, because Longmont’s excellent St. Vrain Greenway path allows you whiz along through the whole town, bypassing all the trouble that the car drivers have to deal with above. Down on the bike path it’s just you, recharging your soul and your muscles, passing a few other cyclists and watching the crystal clear water as it flows over oval multicolored granite rocks, maybe a few ducks and geese building nests along the water’s edge.
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IN 1622, in a little-publicized ecclesiastical trial, a Florentine abbess called Benedetta Carlini was accused of irregular practices. She had boasted of mystical visions; she had claimed to possess the sacred stigmata; and she had raised suspicions through some form of sexual offence. She was subsequently demoted, and spent forty-five years incarcerated.
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After Leonardo’s death, an experiment was made to replicate his genius. His half-brother, Bartolomeo, sought out a girl from the same village, as Leonardo’s mother, fathered a son by her, and raised the boy in one of Florence’s finest studios. Pierino da Vinci (1530–53) showed great talent: his youthful paintings were good enough to be misattributed to Michelangelo.
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MARTIN Luther’s paraphrase of Psalm 46—‘God is our refuge and strength’—was first set to music in J. Klug’s Gesangbuch of 1529. It showed that ‘the nightingale of Wittenberg’ was a poet and composer as well as church reformer and theologian.
Spinoza, a Sephardic Jew and a lens-grinder by profession, had been expelled from Amsterdam’s Jewish community for heresy. He shared Descartes’s intensely mathematical and logical view of a universe formed by first principles, and Hobbes’s concept of a social contract. He was a pantheist, seeing God and nature as indistinguishable. The highest virtue lay in restraint guided by a full understanding of the world and of self. Evil derived from a lack of understanding.
Nor should one neglect the magnificent musical tradition of the Orthodox Church, which adopted polyphony as readily as Luther did. In this case the ban on musical instruments inspired a very special expertise in choral part-singing. The Catholic Church always permitted instrumental accompaniment. The earliest surviving church organ, dating from 1320, is still operational at Sion in the Valais. But in Russia and Ukraine the polyphony had to be generated by human voices alone, thereby fostering a culture which is as ready to make music as to appreciate it. In this context, Tchaikovsky was no more of an accident than Bach was.
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The Counter-Reformation was given its name by Protestant historians who assumed that it was born to oppose the Protestant Reformation. Catholic historians see it differently, as the second stage of a movement for Church reform which had a continuous history from the conciliarists of the late fourteenth century to the Council of Trent. One must stress, however, that the Counter-Reformation was not some sort of autarkic historical engine operating in isolation. Like the Renaissance and the Reformation, it interacted with all the other great phenomena of the age.
Renaissance architecture is usually characterized by reactions against the Gothic style. The Florentine ‘classical style’, whose earliest example is to be found in the Pazzi Chapel (1430), had many admirers. The classical villas of Andrea Palladio (1518–80) became an obsession with the European nobility. His finely illustrated Quattro Libri della Architectura (1570), published in Venice, was placed in all respectable libraries.
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On the surface, Dostoyevsky was a Russian chauvinist. He disliked ‘merciless’ Jews; he despised Catholics, especially Poles, whom he often portrayed as criminals; and he hated socialists.
The impact of the Counter-Reformation was felt right across Europe. Traditional support for the Church was strongest in Italy and Spain, but pockets of nonconformity had to be smoked out even there. The Spanish Netherlands, trapped between France and the United Provinces, were turned into a hotbed of Catholic militancy in which the University of Louvain (Leuven) and the Jesuit College at Douai took the lead. Yet an important reaction against the prevailing zeal was provoked by Cornelius Jansen (1585–1638), Bishop of Ypres and a fervent critic of the Jesuits. In his digest of the works of St Augustine, the Augustinus (1640), Jansen attacked what he took to be the theological casuistry and superficial morality of his day, placing special emphasis on the believer’s need for Divine Grace and for spiritual rebirth.
On the Sunday, having sold his horse, he walked into Geneva, found a room at La Rose, and went to an afternoon service. In church, he was recognized by someone and denounced to the city authorities. By the next morning he was facing the same questions from a Calvinist interrogator that he had faced from the Catholic Inquisitor. He was Fr. Miguel Serveto de Villanova, otherwise ‘Servetus’ (1511–53).
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In France the Calvinists were dubbed Huguenots. They spread rapidly in the former Albigensian lands in the south and west, and in the urban populations of all provinces. They formed the backbone of the Bourbon Party during the Wars of Religion, and an essential feature of the French religious scene until their ultimate expulsion in 1685.
The difficulty with the Scientific Revolution, as with any fundamental shift in human thought, lies in the fact that its precepts did not accord with prevailing ideas and practices. The so-called ‘age of Copernicus, Bacon and Galileo’ is a misnomer: in most respects this was still the age of the alchemists, the astrologers, and the magicians. Nor should modern historians mock the achievements of those whose theories were eventually proved mistaken. It is fair to say that the alchemists misunderstood the nature of matter. It is not fair to say that researchers who have seen the constructive aspects of alchemy are ‘tinctured by the lunacy which they try to describe’.
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Critics say Brown’s words are just that - words. He’ll need to move quickly to shift the nation’s approach to renewable energy to catch up with the rest of Western Europe. Details of how the government would support the nine-digit private investment will come from the British business secretary, John Hutton. And a more robust carbon market, which Stern calls essential, was not mentioned.
Paracelsus rejected the reigning notion that medical knowledge was to be garnered from ancient texts. At Basle, he had joined some students who were burning the works of Avicenna. Instead, he proposed to learn on the one hand from practical observations and on the other from ‘the four pillars’—natural philosophy, astrology, alchemy, and ‘Virtue’ (by which he meant the innate powers of people, plants, and minerals). His empirical bent led to a series of brilliant treatments and techniques in amputations, antisepsis, homeopathy, and balneology. His other lines led him to an alternative system of biochemistry based on sulphur, salt, and mercury, and gave him a lasting reputation for wizardry. Not for 400 years was even part of Europe’s medical profession prepared to consider his holistic precept—that the good doctor seeks the harmony of all factors affecting the patient’s well-being, including the environmental, the psychosomatic and the supernatural.
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If the Christian God exists, he argued, believers will inherit everlasting life. If not, they will be no worse off than unbelievers. In which case, Christian belief is worth the risk.
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But that original book of rules was built from an almost comical chain of events. The oil companies and motorist associations. Special interests and racism, like a regulation in Modesto, CA which banned clothes washing facilites from the main street, which happened to be run by Chinese people. The desire of rich people to keep away poor people (which is easy to do legally if you just ban duplexes and apartment buildings, or specify a minimum lot size as many suburbs do.
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The presence of a fifth continent in the antipodes was not suspected for another century. In 1605 a Spanish ship out of Peru and a Dutch ship out of Java both sailed to the Gulf of Carpentaria. The main outlines of the great Zuidland or ‘Southland’ (Australia and New Zealand) were charted by the Dutch navigator Abel Tasman (1603–59) in 1642–3.
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In 1541, at the second attempt, Jean Calvin (1509–64) was persuaded to take control of the church in Geneva. A fugitive Frenchman, more radical than Luther, Calvin founded the most widely influential branch of Protestantism. A scholar raised in the spirit of Lefèvre d’Étaples and a sometime Catholic lawyer, he had been protected by the circle of Marguerite d’Angoulême. He was converted to the new thinking after hearing a homily on the sovereignty of the Scriptures by the Rector of the Sorbonne, Nicholas Cop. Fearing repressions, he resigned his benefice in his native Noyon and fled to Basle. There, in 1535, he published his seminal Institution de la religion chrétienne.
Calvin’s conduct towards Servetus was, to put it mildly, unchristian. He had once warned him against coming to Geneva. He had even supplied the Inquisition at Lyons with a specimen of his correspondent’s handwriting. He now set aside Geneva’s laws concerning religious toleration, and recommended that Servetus be beheaded. Instead, by order of the court, he was burned alive at Champel on 27 October.
Renaissance humanism affirmed the autonomy of man, and his freedom in the spheres of cultural creation, science and art. Herein lay its truth, for it was essential that the creative force of humanity should surmount the obstacles and prohibitions that mediaeval Christianity put in its way. Unfortunately, however, the Renaissance also began to assert man’s self-sufficiency, and to make a rift between him and the eternal truths of Christianity. Here we have the fountain-head of the tragedy of modern history.
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Luther, as a monk, was familiar with church music. He had a good tenor voice, and wanted all people to share his enjoyment of singing in church. Musical participation was to be the liturgical counterpart to his theological doctrine of the communion of all believers. He gave high priority to congregational music-making. His Formula Missae (1523) reformed the Latin Mass, providing a basis for the later Swedish liturgy. The Geystliche Gesangk Buchlein (1524), published by his disciple J. Walter, provided an anthology of polyphonic choral settings. In 1525 he brought the world’s first musical press to Wittenberg. His Deutsche Messe und Ordnung Gottesdienst (1526) supplied a form of the vernacular sung Mass. It concluded with a version of the Hussite hymn ‘Jesus Christus, unser Heiland’. Heinrich Lufft’s Enchiridion (also 1526) constituted the first ever congregational hymn-book.
The Climate Time Machine shows the progress in 4 aspects of global warming - Ice Melt, Sea Level, CO2 Emissions, and Average Global Temperature - over differing periods of time. The data used aren't projections or predictions, but actual recorded numbers which in some cases date back more than a century.
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Important advances, too, were made by philosophers with a mathematical bent, notably by the two dazzling Frenchmen, René Descartes (1596–1650) and Blaise Pascal (1623–62), and their successor, Benedictus Spinoza (1632–77). Descartes, a soldier-adventurer who witnessed the Battle of the White Mountain (see p. 564), lived much of his life in exile in Holland. He is most associated with the uncompromising rationalist system named after him (Cartesianism) and elaborated in his Discours sur la méthode (1637). Having rejected every piece of information which came to him through his senses, or on the authority of others, he concluded that he must at least exist if he was capable of thinking: Cogito, ergo sum, ‘I think, therefore I am’, is the launch-pad of modern epistemology. At the same time, in a philosophy which divided matter from spirit and which delved into everything from medicine to morals, Descartes emphasized the mechanistic view of the world which even then was taking hold. Animals, for example, were viewed as complex machines, as were human beings.
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Lutheranism appealed directly to independent-minded princes. It confirmed the legitimacy of their rule whilst maintaining the existing social order. It was quickly adopted in several states—notably in Wurtemberg, Hesse, Anhalt, electoral and ducal Saxony, Neumark, and Pomerania—and in most north German cities from Bremen to Riga. It entered a prolonged crisis in 1540, when Luther condoned the bigamous marriage of Philip of Hesse by advising the new faith’s leading patron ‘to tell a good strong lie’. Until the Formula of Concord (1580), it survived several decades of schism between the strict ‘Gnesio-Lutherans’ and the more liberal ‘Melanchthonians’. In Denmark and Norway, through the preaching of’the Danish Luther’, Hans Tausen, it became the state religion in 1537. It helped perpetuate Denmark’s loss of Sweden, where it was not fully established until 1593; and it accelerated the collapse of the Teutonic States in Prussia (1525) and in Livonia (1561).
Above all, Dostoyevsky believed in the healing power of faith. On the title-page of The Brothers Karamazov, he added the verse ‘Verily, verily, I say unto you, except a grain of wheat fall into the ground and die, it abideth alone.
In the Holy Roman Empire the imperial Diet gained ground against the Emperor. In Poland-Lithuania republicanism triumphed over monarchy.
In Germany Calvinism was long opposed both by Lutherans and Catholics. It received its major support from the adherence in 1563 of the Elector-Palatine, Frederick III, who imposed the Heidelberg Catechism on all his subjects; from Christian I of Saxony (d. 1591), and in 1613 from the conversion of the Hohenzollerns of Brandenburg.
In the Catholic countries, all branches of the arts were exposed to demands for sumptuous and theatrical displays of the Church’s glory and power. The trend is known as ‘Baroque’. In music, it was associated with the names of Jan Peterzoon Sweelinck (1562–1621), of Heinrich Schutz (1585–1672), and above all of Giovanni Palestrina (1526–94), magister capellae at St Peter’s, whose ninety-four extant masses reveal huge variety and inventiveness. Claudio Monteverdi (1567–1643), pioneer of monody as opposed to polyphony, rediscoverer of dissonance, and proponent of Italy’s ‘New Music’, occupies a special place in the evolution of Europe’s secular music. He was largely employed in Venice, as always a counterpoint to the arts of Rome. Baroque painting was dominated by Michelangelo Caravaggio (1573–1610), a pardoned murderer; by the Fleming Paul Rubens (1577–1640), and by the Spaniard Diego Velázquez (1599–1660). In architecture, the ubiquitous Baroque churches were often modelled on the Jesuit GesÙ Church (1575) in Rome.
No simple chronological framework can be imposed on the Renaissance. Literary historians look for its origins in the fourteenth-century songs and sonnets of Petrarch, who observed human emotions for their own sake (see Chapter VI).
Its forte lay in astronomy, and in those sciences such as mathematics, optics, and physics which were needed to collect and to interpret astronomical data. But it changed mankind’s view both of human nature and the human predicament. It began with observations made on the tower of the capitular church of Frombork (Frauenburg) in Polish Prussia in the second decade of the sixteenth century; and it culminated at a meeting of the Royal Society at Gresham College in London on 28 April 1686.
The Copernican theory gestated for almost a century. The Dane Tycho Brahe (1546–1601) rejected heliocentrism; but through observing the pathways of comets he destroyed another ancient misconception, namely that the cosmos consists of onion-like crystalline spheres. Brahe’s colleague in Prague, Johann Kepler (1571–1630), established the elliptical shape of planetary orbits, and enunciated the laws of motion underlying Copernicus. But it was the Florentine, Galileo Galilei (1564–1642), one of the first to avail himself of the newly invented telescope, who really brought Copernicus to the wider public. Fortunately for posterity, Galileo was as rash as he was perceptive. Having discovered that ‘the moon is not smooth or uniform, but rough and full of cavities, like the earth’, he exploded the prevailing theory of ‘perfect spheres’.
For another, the art of northern Europe, first prominent in Burgundy, developed strongly and independently. The German school forming around Albrecht Dürer (1471–1528), Lucas Cranach of Nuremberg (1472–1553), the landscapist Albrecht Altdorfer of Regensburg (1480–1538), and the portraitist Hans Holbein of Augsburg (1497–1543), was in contact with the South, but was anything but derivative. Finally, one has to take account of powerful and original artists who were more closely connected with continuing medieval traditions.
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THE real-life ‘Dr Faustus’ was a vagabond mountebank and fairground conjurer, who died at Staufen in Breisgau in 1541. Supposedly a graduate of Cracow like Copernicus, he frequented numerous German universities, presenting himself as Magister Georgius Sabellicus Faustus Junior. He became notorious for his blasphemies, for his ‘miracles’ such as changing water into wine, and for his claim to be in league with the Devil. His exploits inspired a stream of so-called Faustbuchs. The first of them, compiled at Frankfurt in 1587, was translated into Danish in 1588, into French and Dutch in 1592, into English before 1594, and into Czech in 1602.
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His Enchiridion Militis Christiani (Handbook of a Christian Soldier, 1503) was another winner. Like his close friend Thomas More, he was no less a Pauline than a Platonist. His publication of the Greek New Testament (1516) was a landmark event.
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Meanwhile, the Lutheran protest movement was swelled by a series of parallel events, each of which widened the nature of Protestantism. In 1522 in Switzerland, Huldrych Zwingli (1484–1531), hellenist, correspondent of Erasmus, and ‘people’s priest’ at Zurich, challenged the Roman Church both on ecclesiastical organization and on doctrine. Like Luther, he started by denouncing indulgences; and he shared Luther’s concept of justification by faith. But he also rejected the authority of bishops; and he taught that the Eucharist was no more than a simple, symbolic ceremony. He was killed at Kappel in 1531, carrying the Protestant banner in a war against the five Catholic forest cantons that had split the Swiss Confederation.
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Calvin expressed original ideas on theology, on the relations of Church and State, and especially on private morality. He was nearer to Luther than to Zwingli on the Eucharist; but his revival of the doctrine of predestination proved shocking. He saw humanity to be divided into the Damned and the Elect.
Syphilis supposedly made its European debut in Barcelona in 1493. Diaz de Isla later claimed to have treated the master of the Niña, Vicente Pinzón; and it was assumed to have crossed the Atlantic with Columbus’s crew. At all events, whether carried by sailors or slaves, or both, it reached Naples in 1494 in time to welcome the invading French army. When the French king’s mercenaries dispersed in the following year, they took it with them to almost every European country. In 1495 the Emperor Maximilian issued a decree against ‘the Evil Pox’, taken to be God’s punishment for blasphemy. In 1496 the city of Geneva tried to clean out its syphilitic brothels. In 1497, in distant Edinburgh, a statute ordered sufferers to the island of Inchkeith on pain of branding. Of Charles Vlll’s campaign in Italy, Voltaire would later write: ‘France did not lose all she had won.
In those unmatched generations of versatile Florentines, no one ever outshone Leonardo da Vinci (1452–1519). The painter of perhaps the most celebrated picture in the world, La Gioconda (1506), he possessed seemingly limitless talents to pursue his equally limitless curiosity.
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