DOCSLIB.ORG

Unit Three OA

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Unit Three OA * The Reformation • The Catholic League • As the popularity of Protestantism grew in France, many French Catholics grew impatient with the lack of action against what they considered heresy by the Protestants. • Heresy is the denial of a basic doctrine of Christianity. • Catholic leaders began to feel threatened by the movements of the Protestants. • Political-religious groups, known as leagues, organized to confront the Huguenots. • The Catholic League was a national group that intended to stamp out the spread of Protestantism in France. • The group was led by the Duke of Guise who also had intentions of taking over the French throne. • Under Guise's leadership, the League intended to replace King Henry III, the king of France, who was a Protestant. * The Reformation • Religious Wars in France • War broke out between the Catholic League and the Huguenots in 1562 and continued until 1598. • Political unrest between the Huguenots and the powerful Guise family led to the death of many Huguenots, marking the beginning of the Wars of Religion. • In 1562, the Huguenots were defeated by Guise in the first battle of the war. • Guise was killed in this battle. • A treaty was negotiated by Catherine de Medici that allowed Huguenot nobles to worship freely, but peasants could only worship in one town within each district. • During the wars, Catherine de Medici was the Queen mother and held power during the reign of her sons Francois II, Charles IX and Henry III. * The Reformation • Religious Wars in France • The Huguenots were worried Catherine was planning a campaign against them with the Spaniards and attempted to capture King Charles IX. • They failed, and though another attempt at peace was made, neither side trusted each other. • The Huguenots faced a defeat in 1569, but began to gain ground with some Protestant nobles in France. • After this massacre, an edict was issued that granted freedom of worship in France, except in Paris. • However, Catholics convinced Henry III to repeal this decision, causing another uprising with the Huguenots. • The power of the Huguenots and the Catholic League grew, leaving Henry III with less power. • After Henry III was killed, he was succeeded by Henry IV, who was a Protestant. * The Reformation • Religious Wars in France • Henry IV fought in the ongoing struggle, but he converted to Catholicism in 1593. • The Catholic league began to dissolve in 1598 when Henry IV issued the Edict of Nantes. • The edict allowed Huguenots to worship publicly and within the homes of the nobility. • More specifically, the Edict was made of four basic texts, part of which was based on unsuccessful peace treaties from the wars. • It also guaranteed safety from the Inquisition for Huguenots who were travelling outside of France. • The Edict also established that Catholicism was still to be considered the national religion of France. * The Reformation • Religious Wars in France • Therefore, Protestants were still required to pay taxes and tithes to the church, and also recognize Catholic holidays. • Although the edict did not grant total religious freedom, the partial freedom gained was enough to end the wars. • Bourbon and Francois • When Charles de Bourbon was 15, he became a French duke. He became very wealthy and enjoyed spending his money. He also enjoyed serving in the French army. • When Francois I (or Francis I in English) became king in 1515, he appointed Bourbon as the Constable of France, meaning he was the general of the national army. • Francois and Bourbon wanted to expand French borders, but neither of them had enough money to fund the expeditions. * The Reformation • Bourbon and Francois • They began borrowing money, assuming they would be able to pay it back after conquering a rich Italian province called Lombardy. • The Battle Begins • Bourbon also used some of his money to hire mercenaries from Germany to fight against the Swiss mercenaries currently fighting for Lombardy. • Mercenaries are soldiers that are hired to fight rather than being part of a national defense system. • Mercenaries didn't fight for their nation of origin but instead went where the money was. • Mercenaries could fight against one country and then fight for them in the future, depending on who hired them. • The French troops, along with the German mercenaries, led a successful campaign into the Italian province. * The Reformation • The Battle Begins • When the forces returned, Bourbon asked the King for funds to pay off his debtors. • The King, however, didn't have enough money to pay off his own debts. • Bourbon waited two years and asked for money again. • Although the King was agreeable, he was in no hurry to comply with Bourbon's request. • Bourbon finally obtained financial help through his cousin, also named Charles, who was the prince of Austria. • Politics and the Holy Roman Empire • Charles of Austria was elected Holy Roman Emperor in 1519. • Francois was unhappy with this decision and wanted the title for himself. * The Reformation • Politics and the Holy Roman Empire • Francois wasn't sure he could trust Bourbon's loyalty, so he asked Bourbon to marry his mother. • Bourbon refused, and Francois claimed ownership of all of Bourbon's property. • Bourbon had to go to court to fight for his estate, but meanwhile, Francois continued to petition Bourbon with marriages to women in his family. • Bourbon became irritated with Francois' behavior and fled to Spain, where his cousin, Charles V, was preparing to invade France. • Bourbon joined the fight with his German mercenaries. • Francois was captured, and Bourbon demanded Francois return his land and his money. * The Reformation • Politics and the Holy Roman Empire • Francois agreed, but when he was set free, he sold all of Bourbon's land to French aristocracy. • Bourbon had to ask his cousin for more money, but Charles V was busy with rebellions against his empire. • Bourbon Attacks Rome • Charles V made Bourbon the Duke of Milan and provided him with an army of French and German troops. • However, the mercenaries became angry when they didn't get paid for their service. • Bourbon began selling his own possessions to pay them. • He eventually allowed the troops to attack neighboring cities to loot the cities and churches to help pay their salaries. • Bourbon and his troops decided to attack the city of Rome * The Reformation • Bourbon Attacks Rome • Rome was considered sacred by Catholics. • Because of Rome's holy status, it had little in the area of defense. • The city was thought to be safe, as few would dare attack a place held in such high regard. • However, many of Bourbon's troops were Protestants and had no problem attacking the city. • Bourbon attacked in May of 1527. • During the attack, Bourbon was killed, but his troops defeated the city. • The sack lasted a little over a week, but it is thought Rome was in chaos for months. • The city was looted and many buildings and monuments destroyed. * The Reformation • Bourbon Attacks Rome • By the end of the summer, thousands of men, women, and children had either fled or were killed in the attack. • Many soldiers, both Catholic and Protestant, as well as some locals, participated in the murder and looting. • After Rome was attacked, the Pope allied with Florence, France, Milan, and Venice, forming the League of Cognac. • The League hoped to limit the power of Charles V, although it's unclear whether Charles ever actually authorized the attack on Rome. • However, the League failed to adequately protect the Pope or attack Charles V, so the Pope made peace with Charles. • The Sack of Rome also had an impact on the Renaissance culture Rome was known for at the time. * The Reformation • Bourbon Attacks Rome • After Rome was attacked, many artists and architects fled the city, hoping to find safety elsewhere. • This event is generally seen to have marked the end of the High Renaissance in Rome. • The King's Great Matter • And now, off the continent and back to England. • In the year 1525, Henry VIII, King of England, was facing a serious problem. • Despite years of marriage, Henry had been unable to produce a male heir to his throne. • His first wife, Catherine of Aragon, had only managed to provide him with one surviving daughter, Mary, before she became too old to have further children. * The Reformation • The King's Great Matter • Henry's marriage to Catherine had been a matter of state, rather than a matter of the heart. • Catherine was the daughter of the King and Queen of Spain, Ferdinand of Aragon and Isabella of Castile, the royal couple who had financed Columbus' expeditions to the New World. • Their subsequent conquest of much of the Americas was making Spain incredibly rich and powerful. • Henry VII needed this royal wedding to give the Tudor line some legitimacy and to cement the bond between England and Spain. • So Henry VII had married Catherine to his eldest son, Arthur. • Unfortunately, Arthur died soon after their wedding. • Yet Catherine's royal parents made her not someone to be cast aside lightly. * The Reformation • The King's Great Matter • Still needing the alliance with Spain, Henry VII had arranged a second marriage for Catherine with his second son, Henry. • Essentially, Henry VIII had been compelled to marry the widow of his elder brother for political reasons. Such is the burden of royalty. • Now Henry chafed under this state marriage. • Henry set about looking for a new wife, even though he was already married. • He found one in the lovely Anne Boleyn, the sister of one of Catherine's ladies in waiting. • Though it is tempting to judge Henry for this behavior, it is important to remember that England had only just emerged from nearly a century of civil war.
Load more

Recommended publications
  • Treasonous Silence: the Tragedy of Philotas And
    kevin curran Treasonous Silence: The Tragedy of Philotas and Legal Epistemology [with illustrations]enlr_1099 58..89 n 1605 something curious happened in the world of elite theater. ISamuel Daniel, a writer of rare and wide-ranging talent, with years of experience navigating high-profile patronage networks, made a major blunder. He allowed an edgy political play originally composed as a closet drama to get dragged onto the stage at court.The play, The Tragedy of Philotas, told the story of the title-character, a successful but problematically ambitious military commander who fails to report a treasonous plot against the life of Alexander the Great and whose reticence causes him to become implicated in that plot. Philotas’ trial in Act 4 of the play leads ultimately to his conviction and death, as well as his condemnation by a moralizing chorus in Act 5. But the trial scene itself sets Philotas up as the victim of political paranoia and the opportunistic persecution of Alexander’s conniving adviser, Craterus. After the performance, Daniel was promptly summoned to appear before King James’s Privy Council where he was accused of using Philotas to dramatize sympathetically certain aspects of the career and downfall of Robert Devereux, second Earl of Essex, who had been executed for high treason four years earlier after a failed insurrection against Queen Elizabeth. No records of this appearance survive, but two letters by Daniel—one to the Secretary of State, Robert Cecil, the other to his patron, Charles Blount, Lord Mountjoy—as well as an “Apology” which appears to have been written directly following the This essay benefited from generous audiences at the University of Tulsa, Farleigh Dickinson University, the University of North Texas,the Harry Ransom Center at the University of Texas at Austin, and meetings of the Renaissance Society of America and the Shakespeare Association of America.
    [Show full text]
  • The Catholic Challenge During the Thirty Years'
    4 ‘When will the burning start here?’: the Catholic challenge during the Thirty Years’ War The authorities in Rothenburg were spared another problematic encounter with a self-confessed child-witch until 1627, when thirteen-year-old Margaretha Hörber from the hinterland village of Gebsattel began claiming that she had been seduced into witchcraft and taken to witches’ dances by older women. As befitted a teenager, her story was more detailed than that told by six-year-old Hans Gackstatt in 1587, particularly in terms of her descrip- tions of the witches’ dance and her encounters with the devil. However, the questions of whether the experiences of a self-confessed child-witch had been real or illusory and of whether his or her testimony against others was to be trusted, which had perplexed the councillors and their advisers in 1587, also helped shape their dealings with Margaretha in 1627. What was different about the case in 1627 was the political context within which it took place. The Thirty Years’ War had started in 1618, and the late 1620s were years of ascen- dancy for the Catholic Habsburg Emperor, Ferdinand, and the Catholic League, the coalition of Catholic allies under the leadership of Duke Maximil- ian of Bavaria. This ascendancy culminated in the promulgation by Ferdinand of the Edict of Restitution in March 1629 which, among other provisions, ordered the return to the Catholic church of all ecclesiastical properties seized by Protestants since 1552 and constituted ‘a staggering blow to German Protestantism, before which all earlier setbacks paled in comparison’.1 Mar- garetha Hörber’s narrative of witchcraft and the manner in which the Rothen- burg council handled it proved to be firmly embedded in, and expressive of, this wider context of religious conflict, in which a beleaguered Lutheranism appeared to be fighting for its survival against the resurgent forces of counter- reformation Catholicism.
    [Show full text]
  • Pope Paul III and the Cultural Politics of Reform Pope Paul III and the Cultural Politics of Reform
    6 RENAISSANCE HISTORY, ART AND CULTURE Cussen Pope Paul III and the Cultural Politics of Reform of Politics Cultural the and III Paul Pope Bryan Cussen Pope Paul III and the Cultural Politics of Reform 1534-1549 Pope Paul III and the Cultural Politics of Reform Renaissance History, Art and Culture This series investigates the Renaissance as a complex intersection of political and cultural processes that radiated across Italian territories into wider worlds of influence, not only through Western Europe, but into the Middle East, parts of Asia and the Indian subcontinent. It will be alive to the best writing of a transnational and comparative nature and will cross canonical chronological divides of the Central Middle Ages, the Late Middle Ages and the Early Modern Period. Renaissance History, Art and Culture intends to spark new ideas and encourage debate on the meanings, extent and influence of the Renaissance within the broader European world. It encourages engagement by scholars across disciplines – history, literature, art history, musicology, and possibly the social sciences – and focuses on ideas and collective mentalities as social, political, and cultural movements that shaped a changing world from ca 1250 to 1650. Series editors Christopher Celenza, Georgetown University, USA Samuel Cohn, Jr., University of Glasgow, UK Andrea Gamberini, University of Milan, Italy Geraldine Johnson, Christ Church, Oxford, UK Isabella Lazzarini, University of Molise, Italy Pope Paul III and the Cultural Politics of Reform 1534-1549 Bryan Cussen Amsterdam University Press Cover image: Titian, Pope Paul III. Museo di Capodimonte, Naples, Italy / Bridgeman Images. Cover design: Coördesign, Leiden Lay-out: Crius Group, Hulshout isbn 978 94 6372 252 0 e-isbn 978 90 4855 025 8 doi 10.5117/9789463722520 nur 685 © B.
    [Show full text]
  • A Temperate Factionalism: Political Life in Amiens at the End of the Wars of Religion*
    A Temperate Factionalism: Political Life in Amiens at the End of the Wars of Religion* Olivia Carpi At the end of 1584, after a respite of nine years, France became embroiled in a new civil war. After the death of his brother the duke of Anjou (10 June 1584), King Henri iii was without a male descendant and the Catholics were facing what for the vast majority of them was a frightening prospect: Henri of Bour- bon, king of Navarre and Henri iii’s cousin, but also a Protestant and leader of the rebel Huguenot party, had become the presumptive heir. As a consequence, a portion of the French nobility and some bourgeois in Paris and other cities in the kingdom formed a Catholic League, also called the “Holy Union” (the name preferred by its adherents), promoted by Henri de Lorraine, the duke of Guise, and supported by Philip ii, king of Spain. The League’s aims were made public in a manifesto issued on 31 March 1585: to force the king to resume war against the ‘heretics’, deprive Navarre from his claims to the throne, and also to thor- oughly reform the state, which the Leaguers condemned for its fiscal rapacity and authoritarian tendencies. Confronted by political and military pressure, Henri iii reluctantly promul- gated the Treaty of Nemours (18 July 1585), prohibiting the reformed religion and annulling any rights to the throne claimed by Navarre and his cousin, the prince of Condé. These concessions were, however, not enough to sat- isfy the most uncompromising Catholics. Their suspicion, even hostility, to the king, explains the insurrection in Paris of 12 May 1588 known as the Day of the Barricades.
    [Show full text]
  • From Oppression to Freedom
    FROM OPPRESSION TO FREEDOM John Jay and his Huguenot Heritage The Protestant Reformation changed European history, when it challenged the Roman Catholic Church in the 16th century. John Calvin was a French theologian who led his own branch of the movement. French Protestants were called Huguenots as a derisive Conflict Over the term by Catholics. Protestant Disagreements escalated into a series of religious wars Reformation in seventeenth-century France. Tens of thousands of Huguenots were killed. Finally, the Edict of Nantes was issued in 1598 to end the bloodshed; it established Catholicism as the official religion of France, but granted Protestants the right to worship in their own way. Eighty-seven years later, in 1685, King Louis XIV issued the Edict of Fontainebleau, which reversed the Edict of Nantes, and declared the public practice of Protestantism illegal. Louis regarded religious pluralism as an obstacle to his achieving complete power over the French people. By his order, Huguenot churches were demolished, Huguenot schools were The Revocation of closed, all newborns were required to be baptized as Roman Catholics, and it became illegal for the the Edict of Nantes Protestant laity to emigrate or remove their valuables from France. A View of La Rochelle In La Rochelle, a busy seaport on France’s Atlantic coast, the large population of Huguenot merchants, traders, and artisans there suffered the persecution that followed the edict. Among them was Pierre Jay, an affluent trader, and his family. Pierre’s church was torn down. In order to intimidate him into converting to Catholicism, the government quartered unruly soldiers called dragonnades in his house, to live with him and his family.
    [Show full text]
  • The Jewish Middle Class in Vienna in the Late Nineteenth and Early Twentieth Centuries
    The Jewish Middle Class in Vienna in the Late Nineteenth and Early Twentieth Centuries Erika Weinzierl Emeritus Professor of History University of Vienna Working Paper 01-1 October 2003 ©2003 by the Center for Austrian Studies (CAS). Permission to reproduce must generally be obtained from CAS. Copying is permitted in accordance with the fair use guidelines of the U.S. Copyright Act of 1976. CAS permits the following additional educational uses without permission or payment of fees: academic libraries may place copies of CAS Working Papers on reserve (in multiple photocopied or electronically retrievable form) for students enrolled in specific courses; teachers may reproduce or have reproduced multiple copies (in photocopied or electronic form) for students in their courses. Those wishing to reproduce CAS Working Papers for any other purpose (general distribution, advertising or promotion, creating new collective works, resale, etc.) must obtain permission from the Center for Austrian Studies, University of Minnesota, 314 Social Sciences Building, 267 19th Avenue S., Minneapolis MN 55455. Tel: 612-624-9811; fax: 612-626-9004; e-mail: [email protected] 1 Introduction: The Rise of the Viennese Jewish Middle Class The rapid burgeoning and advancement of the Jewish middle class in Vienna commenced with the achievement of fully equal civil and legal rights in the Fundamental Laws of December 1867 and the inter-confessional Settlement (Ausgleich) of 1868. It was the victory of liberalism and the constitutional state, a victory which had immediate and phenomenal demographic and social consequences. In 1857, Vienna had a total population of 287,824, of which 6,217 (2.16 per cent) were Jews.
    [Show full text]
  • The Sack of Rome and the Theme of Cultural Discontinuity
    CHAPTER ONE THE SACK OF ROME AND THE THEME OF CULTURAL DISCONTINUITY i. Introduction The Sack of Rome had unmatched significance for contemporaries, and it triggered momentous cultural and intellectual transformations. It stands apart from the many other brutal conquests of the time, such as the sack of Prato fifteen years earlier, because Rome held a place of special prominence in the Renaissance imagination.1 This prominence was owed in part to the city's geographical position on the ruins of the ancient city of Rome, which provided an ever-pres­ ent visual reminder of its classical role sis caput mundi.2 Just as impor­ tant for contemporary observers, it stood at the center of Western Christendom: a position to which it had been restored in 1443, when Pope Eugenius IV returned the papacy to the Eternal City.3 In the ensuing decades, the Renaissance popes strove to rebuild the physical city and to enhance both the theoretical claim of the papacy to uni­ versal impenum and its actual political and ecclesiastical sway, which the recent schism had eroded. Modern historians, who have tended to confirm contemporaries' assessment of Rome's centrality in Renaissance European culture, have similarly viewed the events of 1527 as marking a critical turning point. The nineteenth-century German scholar Ferdinand Gregoro- vius chose the Imperial conquest of 1527 as the terminus ad quern for his monumental eight-volume history of Rome in the Middle Ages, 1 Eric Cochrane, Italy, 1530-1630 (London and New York, 1988), 9-10, also draws attention to this contrast. 2 On Renaissance Roman antiquarianism and archaeology, see the sources cited in Philip Jacks, The Antiquarian and the Myth of Antiquity: The Origins of Rome in Renaissance Thought (Cambridge, 1993); and idem, "The Simulachrum of Fabio Calvo: A View of Roman Architecture aWantka in 1527," Art Bulletin 72 (1990): 453-81.
    [Show full text]
  • Violence in Reformation France Christopher M
    Marquette University e-Publications@Marquette Maria Dittman Library Research Competition: Library (Raynor Memorial Libraries) Student Award Winners 4-1-2010 Quel Horreur!: Violence in Reformation France Christopher M. McFadin Marquette University, [email protected] Undergraduate recipient (Junior/Senior category) of the Library's Maria Dittman Award, Spring 2010. Paper written for History 4995 (Independent Study) with Dr. Julius Ruff. © Christopher M. McFadin 1 Quel horreur! : Violence in Reformation France By Chris McFadin History 4995: Independent Study on Violence in the French Wars of Religion, 1562-1629 Dr. Julius Ruff November 9, 2009 2 Oh happy victory! It is to you alone Lord, not to us, the distinguished trophy of honor. In one stroke you tore up the trunk, and the root, and the strewn earth of the heretical vermin. Vermin, who were caught in snares that they had dared to set for your faithful subjects. Oh favorable night! Hour most desirable in which we placed our hope. 1 Michel de Roigny, On the St. Bartholomew’s Day Massacre, 1572 The level of sectarian violence that erupted in Reformation France was extraordinary. Otherwise ordinary Catholics tortured their Huguenot neighbors to death and then afterwards mutilated their corpses, sometimes feeding the disfigured remains to farm animals. Catholic children elicited applause from their coreligionists as they killed adult Huguenots by tearing them to pieces. Huguenots assaulted Catholic priests during the Mass, pillaged Catholic churches, and desecrated the Host. Indeed, as the sectarian duel increased in frequency and intensity, a man could be killed for calling someone a Huguenot; both sides used religion to rationalize the assassinations of dukes and kings.
    [Show full text]
  • Edict 13. Concerning the City of Alexandria and the Egyptian
    Edict 13. Concerning the city of Alexandria and the Egyptian provinces. (De urbe Alexandrinorum et Aegyptiacis provinciis.) _________________________ The same emperor (Justinian) to Johannes, glorious Praetorian Prefect of the Orient. Preface. As we deem even the smallest things worthy of our care, much less do we leave matters that are important and uphold our republic without attention, or permit them to be neglected or in disorder, especially since we are served by Your Excellency who has at heart our welfare, and the increase of the public revenue, and the wellbeing of our subjects. Considering, therefore, that, though in the past the collection of public moneys seemed to be in fair order, in other places it was in such confusion in the diocese of Egypt that it was not even known here what was done in the province, we wondered that the status of this matter had hitherto been left disarranged; but God has permitted this also to be left (to be put in order) in our times and under your ministry. Though they (the officials) sent us grain from there, they would not contribute anything else; the taxpayers all unanimously affirmed that everything was collected from them in full, but the prefects of the country districts (pagarchae), the curials, the collectors of taxes (practores), and especially the officiating (augustal) prefects so managed the matter that no one could know anything about it and so that it was profitable to themselves alone. Since, therefore, we could never correct or properly arrange things, if the management were left in disorder, we have decided to curtail the administration of the man at the head of Eyptian affairs, namely that of the Augustal Prefect.
    [Show full text]
  • The Holy See, Social Justice, and International Trade Law: Assessing the Social Mission of the Catholic Church in the Gatt-Wto System
    THE HOLY SEE, SOCIAL JUSTICE, AND INTERNATIONAL TRADE LAW: ASSESSING THE SOCIAL MISSION OF THE CATHOLIC CHURCH IN THE GATT-WTO SYSTEM By Copyright 2014 Fr. Alphonsus Ihuoma Submitted to the graduate degree program in Law and the Graduate Faculty of the University of Kansas, in partial fulfillment of the requirements for the degree of Doctor of Juridical Science (S.J.D) ________________________________ Professor Raj Bhala (Chairperson) _______________________________ Professor Virginia Harper Ho (Member) ________________________________ Professor Uma Outka (Member) ________________________________ Richard Coll (Member) Date Defended: May 15, 2014 The Dissertation Committee for Fr. Alphonsus Ihuoma certifies that this is the approved version of the following dissertation: THE HOLY SEE, SOCIAL JUSTICE, AND INTERNATIONAL TRADE LAW: ASSESSING THE SOCIAL MISSION OF THE CATHOLIC CHURCH IN THE GATT- WTO SYSTEM by Fr. Alphonsus Ihuoma ________________________________ Professor Raj Bhala (Chairperson) Date approved: May 15, 2014 ii ABSTRACT Man, as a person, is superior to the state, and consequently the good of the person transcends the good of the state. The philosopher Jacques Maritain developed his political philosophy thoroughly informed by his deep Catholic faith. His philosophy places the human person at the center of every action. In developing his political thought, he enumerates two principal tasks of the state as (1) to establish and preserve order, and as such, guarantee justice, and (2) to promote the common good. The state has such duties to the people because it receives its authority from the people. The people possess natural, God-given right of self-government, the exercise of which they voluntarily invest in the state.
    [Show full text]
  • 230Th Anniversary of the Edict of Toleration-November 1787
    230th anniversary of the Edict of Toleration-November 1787 On November 19, 1787, Louis XVI., attended by the princes and peers of the kingdom of France, came to the court of parliament to present the Edict on the Civic Rights of Protestants, which had been prepared by Baron de Breteuil and Lamoignon de Malesherbes for which General LaFayette had lobbied for on his return to France in 1785. Better known as the Edict of Toleration, it had 33 articles. The first article stated that Roman Catholicism would remain the religion of France, but certain concessions were allowed to the Calvinists or Huguenots but not to Lutherans or Jews. (1) Huguenots were permitted to live in France and to practice trades or industries, without being troubled for the sake of their religion. Certain professions were still excluded including all offices relating to the judiciary whether controlled by the crown or local nobles, and any municipal judicial position. Huguenots were excluded from serving on municipal councils. Protestants were not allowed to teach in public. (2) Huguenots were allowed to celebrate legal marriages with notification of a king’s judge or the Roman Catholic priest of the local parish. (3) The births of Huguenot children must be registered by the royal judges, and therefore were legitimate children when it came to property rights and inheritance. (4) Measures were taken for the burial of those who could not be buried according to the Roman Catholic rite. There were other regulations in the Act that regulated the dress of ministers and pastors in public. Huguenots were denied the ability to assemble and gather together to make collective demands of the King in person or in writing.
    [Show full text]
  • A Prelude to the Wars of Religion: the Sack of Rome (1527)
    the Europe of wars of religion A Prelude to the Wars of Religion: The Sack of Rome (1527) Pierre COUHAULT ABSTRACT The Sack of Rome in May 1527 by the troops of Emperor Charles V—king of Germany, Spain, Naples, and Sicily, and ruler of the Netherlands—was an event of rare violence that left a deep impression during the sixteenth century. An accident of a war opposing a considerable portion of European princes, it partially served as an outlet for religious tensions that had been growing since the late Middle Ages. Protestant but also Catholic soldiers united in a sacred intoxication that announced the religious conflicts to come. The soldiers nevertheless conserved a genuine rationality that lent its full support to a logic of predation. Quickly known throughout Europe, these exactions were interpreted by the vast majority as a religious event: well-deserved punishment for the papal Antichrist or the corruption of the Church, a divine scourge, sacrilege, or an occasion to reconcile Christians within the universal reformation. Representation of the Sack of Rome as a divine scourge in a treatise and prognostication on the war of Rome, ms. Spencer 81, f. 3v, New York Public Library. Source : Wikimedia Commons The descent of Bourbon in Italy. Map by the author. Rome, Martyr City of a European Conflict On May 5, 1527, an imperial army consisting of Spaniards, Flemings, Italians, and Germans encamped in front of Rome. With the Duke of Bourbon at its head, it threatened the continent’s religious capital. He spent over a month living off the land, while seeking to contain the disgruntled troops who had been deprived of pay for over a year.
    [Show full text]