​The Reformation and Wars of Religion

​ Characterization of the 16 th Century
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Through the Dark Ages, before the Renaissance the prevalent religion in the world mostly in Europe was Roman Catholicism. In conjunction with the Renaissance, Europe became a secular place. The humanist method evolved in these days which approve “to promote the development of human capacities and to open new possibilities for mankind” (Zafirovski). This guided to Reformation, so this meant the first important division in religion and also it was the forerunner of religious wars. Europeans had to face off with the real world that they had to “make a choice – to be Catholic or Protestant”. All of these occurrences had happened as a consequence of humanist method that was influenced on Reformation. The humanists, like other reformers of the Renaissance, mostly regarded themselves noble Catholics.
Secularism considers that a person’s religious belief or lack of same is no duty of the government. Separation of religion and government is secularism in action. Secularism is a result of the fight for religious patience: both religious and irreligious unions have resisted secularism in the 16th century. Religious states tried to impose their beliefs on the entire community. Anti-religious states have tried to advance atheism and authoritarian governments, whether religious or non-religious, have authorized official churches.
In Medieval Ages, governments were arranged into a religious scale knows as feudalism. This system ruled in Europe for many years. Few factors furthered to breakdown of the feudal structure, because feudalism was based on two most important ideas. One was the holy right to rule, where everybody trusted that the leader controlled “in the power of God”. Hence if someone went opposed to them, then he or she was committing profanity and should be put to death. The second idea, known as absolutism, meant that there were no requests for arguments with the leaders or their resolutions. When these ideas began to be queried and even proven amiss feudalism began to break down.
Towns evolved during the latter part of the Middle Ages. Most significant European towns began as cities increasing near monasteries. If a city grew up without a monastery around, an order soon established one in the neighborhood. Traders and craftsmen organized cities for the same reason that feudal landlords organized manorial properties — maintenance. City government conducted to be less autocratic and also conducted to form upon road junctions, wades and ports.
Trade and towns made the European middle class. This middle class became society’s powerful segment and the church soon discovered itself dependent upon it for financial support. Such representatives of the middle class as bankers gave money for the papacy in the form of loans. Those who spread credit, nevertheless, can call the shots and the church discovered itself at the bankers’ mercy.
Through the Medieval times, the church took a central role in every private’s life. This was due to the religious system, the forces the church had and the limited erudition of most people. The church trough the Medieval times had manage of property, the aristocracy and everyone’s way of thinking–at least their public way of thinking.
Two important books shows growing national consciousness come out of England in the mid-fourteenth century: The Statute of Provisors (1351) refused the Pope’s right to assign anyone to an English posture who is not English and The Statute of Praemunire (1352) prevented any request to the Pope. Besides, the English supposed it treasonous to request to any abroad arbiter.
The Church exerted only a limited influence on creating new technologies during the Middle times. This had the very good effect of freeing the scientists from an inaccurate scientific model and permitting them to follow science empirically.
​Nature of Lutheranism
At the middle of the 16th-century Reformation development was the knowledge of “justification by faith” in the life of an Augustinian monk. Martin Luther’s search for a God who was merciful, not simply a strict judge, led to the answer, “By grace alone, by faith alone.” For M.Luther, the mature of being justified by faith was “as though I had been born again”. His entrance into heaven, no less, was a discovery about “the righteousness of God” — a disclosure that “the just man” of whom the Bible speaks (as in Romans 1:17) lives by faith. Justification has to do with relieving righteousness on God’s part. This justification is acquired in and by faith. Roman Catholics traditionally described Lutheranism as a revolt against the Church by suggesting, for instance, that they had never accurately learned the true theology of the Church. M.Luther faced a thoroughly medieval trouble – opposing at judgment a God angry about sin – and asked a thoroughly medieval question: How do I get a gracious, loving God? What distinct Luther from his Catholic contemporaries is not the question, but the response; Luther persuaded that the response to both questions was justification by faith alone, rather than by working toward sanctification.
​Nature of Calvinism
Calvinists have frequently minimized the significance of man’s obligation in sanctification, believers should try to have “the best of both worlds”: a God-centred theology plus a life entrusted to be changed to reach the Father’s will. Calvinists evidently have focused mostly on the problem of predestination as it requested to the choosing of who would be Christians and who would not be. Calvinists had a believe in their “eternal security” because it was all God’s predetermination.
​Conclusion
The main socio-economic cause of the war was the internal decompose of the empire from 1555, as indicated by the feebleness of the empire power, by the gross lack of patriotism manifested by the estates of the empire, and by the incapacity of the imperial jurisdiction and its agencies amid the Protestant property of Southwestern Germany, which had been in a state of dissatisfaction since 1555. The political causes made more predominant when Sweden inserted the war to succour the Protestant cause. Sweden did not enter the war for religious aims at all; they were looking to take land. Finally it seemed that religion was almost forgotten and abandoned as a reason when Catholic France and Protestant Sweden connected forces against the Catholic Hapsburgs. The crash of the Catholic Church, as a result of the Protestant Reformation left Europe in a state of religious uncertainty and chaos.

Work Citied:
Zafirovsky, Milan. “The destiny of modern societies: the Calvinist predestination of a new society.” Library of Congress, 2009.
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Merriman, John. “A History of Modern Europe: From the Renaissance to the Present.” New York: W. W. Norton, 2004.
Barro, Robert J. and Rachel M. McCleary, “Religion and Economic Growth across Countries.”
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Ekelund, Robert B., Robert F. H´ebert, and Robert D. Tollison., “An Economic Analysis of the
Protestant Reformation,” Journal of Political Economy, November 14, 2002.