MacCulloch, Reformation, 317-99.

Identify:
Chapter 7: confessionalization, Gallicanism, St. Bartholomew's Day Massacre (1572), Minor Church

Chapter 8: Philippists, gnesio-Lutherans, antinomianism, communcatio idiomatum, doctrine of ubiquity, Formula of Concord (1580), Book of Concord (1580), Heidelberg Catechism, Second Reformation, Socinians, Union of Brest, Willem of Orange, Union of Utrecht (1579), "state without stakes", Arminianism, Syond of Dordt (1618-1619), supralapsarianism, Remostrants, Kirk, Edmund Grindal, John Whitgift, Puritans, Classical Movement, William Perkins, Covenant theology, recusants. Beware of the term "Uniate." Christians who share much of the ritual and religious culture of Eastern Orthodoxy but accept the primacy of the pope take offence at this designation.

Chapter 7 opens the second part of the book: Europe Divided: 1570-1619. MacCulloch takes us on a quick tour of Europe to sketch out the divisions. In the main, there were three camps: Lutheran, Reformed, Catholic. These camps were consolodating their separate and mutually exclusive identities in the era of confessionalization. Confessional statements substantially contributed to the new confessionalized identities. You should be able to identify these statements and match them with the correct confession. Churches hammered out these statments, and magistrates supported the efforts to impose these on believers.

Yet there were exceptions to the process of confessional differentiation. Queen Elizabeth maintained "her own personal third way" until the end of the sixteenth century (318). Reformed Protestantism cannot be equated with Calvinism, for "Geneva was never Protestantism's Vatican" (319). The universities in Heidelberg in the Rhenish Palatinate (355) and Leiden in the United Provinces (374) rivalled the Genevan Academy as important centres for Reformed teaching and learning. In Gallican France, loyalty to the monarchy came before loyalty to the papacy. In Protestant England, what constituted loyalty to Catholicism was a matter of dispute (392). The massacre of nineteen Catholic priests by the Reformed "Sea Beggars" and the "bloodbath" in which Hugenots were massacred in Paris (337, 338)--both massacres occurred in 1572--contrasted with "a cluster of events around 1570 that hearteningly defied the contemporary trend to confessional definition and confrontation: an affirmation that religious diversity should be accpeted and indeed must form an essential part of the Polish-Lithuanian political system" (340). Poland-Lithuania was home to Catholics, the Reformed, and to the anti-Trinitarian (or Unitarian) Minor Church.

Since we will consider the problem of success and failure in the Reformation at the end of the semester, it is worth observing references to success and failure in Chapters 7 and 8. MacCulloch expressly chalks up "successes" for Catholicism. What he calls the "old Church" (321, 324, 393) or the "traditional Church" (326) recovered its nerve (323) and experienced a revival (329). Even Protestants could take delight in the Spanish victory at Lepanto (332). Be aware of what made for "Tridentine successes," a topic that will arise again in Chapter 9, but note MacCulloch's seemingly rhetorical question: "had the Council of Trent provided all the answers about how the Church should be governed, and how it made doctrinal and practical decisions?" (393) Eventually Catholicism prevailed to score "success in Poland" (365), and Catholicism endured in Ireland. The latter represented a considerable failure for England: "In no other polity where a major monarchy made a long-term commitment to the establishment of Protestantism was there such a failure" (394). Protestantism's failure was Catholicism's success, for "in Ireland, the Counter-Reformation achieved one of its greatest victories" (399).

Success, of course, did not elude Protestantism. Lutheranism "represented a successful effort by much of the ruling caste in central Europe to graft a religious revolution on to traditional forms of life, to ensure the stability of their rule" (353). Lutheranism became "the prime religious identification for the majority of Germans" (353) and triumphed in the Baltic region (367). The achievement of unity in the Formula and Book of Concord, however, came after much internal strife within Lutheranism and, in effect, pitted Lutherans against Reformed Protestants. The Reformed camp had its successes too. Scotland was "a Reformed success" (378), and Reformed Protestantism left its mark on the "Protestant heartlands" of the North. The "Protestant victory" in the Northern Netherlands (367) was a Reformed victory, but this victory was not complete. Political authorities (regents) blocked attempts by the Reformed clergy to impose an exclusively Reformed identity on the United Provinces (Dutch Republic). The Second Reformation made some inroads in German lands, notably in the Rhenish Palatinate, but Reformed magistrates faced inveterate Lutheran opposition. In England, Elizabeth I refused revisions to the religious settlement of 1559 that would make the established Chruch a Reformed one. As the sixteenth century drew to a close, the political and ecclesiastical stature of Puritans waned. Nevertheless, "they were both contained and influential within the Elizabethan and early Stuart Church; they remained an integral part of its Protestant life" (391).

Theology played a role in confessional differentiation. Among themselves Lutherans argued about soteriology, and against the Reformed they emphatically asserted Christ's presence in the Eucharist. The Arminian controversy rocked the religious and political life of the United Provinces. The Marprelate Tracts made clear that "the Church government is a substantial point of religion" (387). Thus the Puritan preference for presbyteries was theological and not simply a political protest against English episcopacy. Puritan "presbyterian polemic" gave way to the "weighty and intricate moral analysis" inherent in the Covenant theology of William Perkins (389), which had specific social results. You need to know what was at stake in the developments in Reformed theology in England and in the United Provinces.