Christianity: The First Three Thousand Years (187 page)

50
Commentary on Isaiah
(published 1551), 211, qu. Potter and Greengrass (ed.),
Calvin
, 36. On ubiquity, Calvin, ed. McNeill and Battles,
Institutes
, II, 1379-1403 [
Institutes
IV.xvii.16 - 31].

51
The key discussion here is Calvin, ed. McNeill and Battles,
Institutes
, II, 1379-1411 [
Institutes
IV.xvii.16-34].

52
Usefully discussed in P. Rorem, 'Calvin and Bullinger on the Lord's Supper',
Lutheran Quarterly
, 2 (1988), 155-84, 357-89.

53
For discussion of this development, see MacCulloch, 350-53.

54
H. P. Louthan, 'Irenicism in the Confessional Age: The Holy Roman Empire, 1563- 1648', in Louthan and R. C. Zachman (eds.),
Conciliation and Confession: The Struggle for Unity in the Age of Reform, 1415-1648
(Notre Dame, IN, 2004), 228-85.

55
L. D. Bierma,
The Doctrine of the Sacraments in the Heidelberg Catechism: Melanchthonian, Calvinist, or Zwinglian?
(
Studies in Reformed Theology and History
, new ser., 4, 1999). The odd title of the Palatinate came from the fact that its ruler had originally been a major official in the imperial palace, and his leading position had led to him becoming one of the seven electors of the empire.

56
See conflicting etymologies in Benedict, 80, 143. On the French Wars of Religion, see pp. 675-7.

57
A superb study of Scottish Reformation society is M. Todd,
The Culture of Protestantism in Early Modern Scotland
(New Haven and London, 2002).

58
For discussion and narrative on Elizabethan England, see D. MacCulloch,
The Later Reformation in England, 1547-1603
(rev. edn, Basingstoke, 2001). The word 'Puritan' had originally been a term of abuse -
puritani
- applied to the twelfth-century Cathars, another word meaning 'pure'.

59
On confessionalization, see H. Schilling,
Religion, Political Culture and the Emergence of Early Modern Society
(Leiden, 1992); for many of the texts, M. A. Noll (ed.),
Confessions and Catechisms of the Reformation
(Leicester, 1991).

60
I. Saulle Hippenmeyer,
Nachbarschaft, Pfarrei und Gemeinde in Graubunden 1400-1600
(2 vols., Chur, 1997), esp. I, 171-82. For similar complicated arrangements in the Swiss Thurgau, see R. C. Head, 'Fragmented Dominion, Fragmented Churches: The Institutionalization of the
Landfrieden
in the Thurgau, 1531-1610',
ARG
, 96 (2005), 117-45.

61
Qu. G. Murdock,
Calvinism on the Frontier 1600-1660: International Calvinism and the Reformed Church in Hungary and Transylvania
(Oxford, 2000), 110, and see discussion, ibid., 15-16, 19-20; Murdock now provides the definitive account of the Transylvanian Reformation; and I must also acknowledge my gratitude to him and Andrew Spicer for our informed and enjoyable tours of Transylvanian churches.

62
Davies,
God's Playground
, 183. An excellent overview is G. H. Williams, 'Protestants in the Ukraine during the Period of the Polish-Lithuanian Commonwealth',
Harvard Ukrainian Studies
, 2 (1978), 41-72.

63
Naphy (ed.), 105-9, for the debates of the Synod of Iwie (now Ivye in Belarus), 1568.

64
S. Berti, 'Erudition and Religion in the Judeo-Christian Encounter: The Significance of the Karaite myth in 17th-century Europe',
Hebraic Political Studies
, 1 (2005), 110-20, at 112.

65
Williams,
The Radical Reformation
, 737, slightly altered.

66
The title of a book by J. Tazbir,
A State without Stakes: Polish Religious Toleration in the Sixteenth and Seventeenth Centuries
(New York, 1973). For exceptions to the generalization, Davies,
God's Playground
, 187-8.

67
Benedict, 224.

68
Hope, 148 - 9, 165 - 6, 256-6. On Luther's image, R. W. Scribner, 'Incombustible Luther: The Image of the Reformer in Early Modern Germany',
PP
, 110 (February 1986), 38-68, repr. in R. W. Scribner,
Popular Culture and Popular Movements in Reformation Germany
(London, 1987), 323-53.

69
For a more extended account of the British crisis of the early seventeenth century, see MacCulloch, Ch. 12.

70
On the 1590 address, A. R. MacDonald, 'James VI and I, the Church of Scotland, and British Ecclesiastical Convergence',
HJ
, 48 (2005), 885-904,at 886-7.James's apparent invention of the word 'Anglican' in 1598 is to be found in D. Calderwood,
History of the Church of Scotland by Mr. D. Calderwood
, ed. T. Thomson (Wodrow Society, 1842-9), V, p. 694.

71
On the separate story of Dutch Arminianism, see pp. 779-80,and MacCulloch, 373-8.

72
James's organization of Scots settlement in Ulster (see pp. 756-7)was certainly another of his achievements, but it might be considered somewhat more ambiguous in its consequences.

73
A fine account is A. Nicolson,
Power and Glory: Jacobean England and the Making of the King James Bible
(London, 2003).

74
J. Morrill, 'A British Patriarchy? Ecclesiastical Imperialism under the early Stuarts', in A. Fletcher and P. Roberts (eds.),
Religion, Culture and Society in Early Modern Britain: Essays in Honour of Patrick Collinson
(Cambridge, 1994), 209-37.

75
J. Peacey, 'The Paranoid Prelate: Archbishop Laud and the Puritan Plot', in B. Coward and J. Swann (eds.),
Conspiracies and Conspiracy Theory in Early Modern Europe: From the Waldensians to the French Revolution
(Aldershot, 2004), 113-34.

76
A. Ford,
James Ussher: Theology, History, and Politics in Early Modern Ireland and England
(Oxford, 2007), 175-207, 282-4.

77
The most comprehensive overview of this period is A. Woolrych,
Britain in Revolution 1625-1660
(Oxford, 2002).

78
II Samuel 16.7.

79
The remarkably bitter modern controversy about the existence of the Ranters is judiciously surveyed in G. E. Aylmer, 'Did the Ranters Exist?',
PP
, 117 (November 1987), 208 - 20.

80
D. Hirst, 'The Failure of Godly Rule in the English Republic',
PP
, 132 (August 1991), 33-66. On popular attacks on Quakers during the 1650s, see J. Miller, ' "A suffering people": English Quakers and Their Neighbours c. 1650-c. 1700',
PP
, 188 (August 2005), 71 - 105.

81
J. Maltby, 'Suffering and Surviving: The Civil Wars, the Commonwealth and the Formation of "Anglicanism", 1642-1660', in C. Durston and J. Maltby (eds.),
Religion in Revolutionary England
(Manchester and New York, 2006), 158-80.

82
Good discussion of Latitudinarian identity in J. Spurr, ' "Latitudinarianism" and the Restoration Church',
HJ
, 31 (1988), 61-82.

83
For O'Malley's own defence of the usage amid much stimulating discussion, see his
Trent and All That: Renaming Catholicism in the Early Modern Era
(Cambridge, MA, 2000), esp. 7-9, 140-43.

18: Rome's Renewal (1500-1700)

1
J. Edwards, 'Kindred Spirit? Alfonso de Valdes and Philip Melanchthon at the Diet of Augsburg', unpublished paper, and see also J. M. Headley, 'Rhetoric and Reality: Messianic, Humanist and Civilian Themes in the Imperial Ethos of Gattinara', in M. Reeves,
Prophetic Rome in the High Renaissance Period
(Oxford, 1992), 241-69. An excellent overview is M. Firpo, 'The Italian Reformation and Juan de Valdes',
SCJ
, 27 (1996), 353 - 64.

2
See the foundation document of the Genoese Oratory in J. C. Olin (ed.),
The Catholic Reformation: Savonarola to Ignatius Loyola
(New York, 1992), 18-26; note especially the 'Addition' on the administration of the associated syphilis hospice, the
Incurabili.
On syphilis, MacCulloch, 630-33.

3
For the Theatine Rule, Olin (ed.),
The Catholic Reformation
, 128-32.

4
MacCulloch, 644-6. For new light on the early years of the Ursulines, see Q. Mazzonis,
Spirituality, Gender, and the Self in Renaissance Italy: Angela Merici and the Company of St Ursula (1474 -1540)
(Washington, DC, 2007).

5
F. A. James III,
Peter Martyr Vermigli and Predestination: The Augustinian Inheritance of an Italian Reformer
(Oxford, 1998), Part II. On the whitewashing in Naples, M. Firpo,
Gli affreschi di Pontormo a San Lorenzo: Eresia, politica e cultura nella Firenze di Cosimo I
(Milan, 1997), 415: I am indebted to Professor Firpo for drawing this to my attention.

6
P. Caraman,
Ignatius Loyola
(San Francisco, 1990), 80.

7
For the connections between the 1540 Bull and the Pope's family affairs, see O. Hufton, 'Altruism and Reciprocity: The Early Jesuits and Their Female Patrons',
Renaissance Studies
, 15 (2001), 328 -53, esp. at 336, 340-41. For further examples of Ignatius's female diplomacy, MacCulloch, 641.

8
For more evidence of the links between Jesuits and
Spirituali
, see ibid., 222.

9
This point was made to me by Professor Massimo Firpo, and I am most grateful for our conversations.

10
P. McNair, 'Benedetto da Mantova, Marcantonio Flaminio, and the
Beneficio di Cristo
: A Developing Twentieth-Century Debate Reviewed',
Modern Language Review
, 82 (1987), 614-24. Pole's biographer Thomas Mayer makes out a rather hazy case for Cardinal Pole's direct involvement in preparing the
Beneficio
: T. F. Mayer,
Reginald Pole: Prince and Prophet
(Cambridge, 2000), 119-21.

11
On Pole and the satanic nature of the Inquisition, D. Fenlon, 'Pietro Carnesecchi and Cardinal Pole: New Perspectives',
JEH
, 56 (2005), 529-33, at 532. On Pole's general passivity or belief in his special providential role and its relation to his defeat in the 1549 conclave, the evidence may with a little effort be gathered from Mayer,
Reginald Pole
, e.g. 45, 84, 93, 98-100, 176-7, 186-7, 195, 216-17. Somewhat clearer accounts of the conclave may be found in T. Mayer,
Cardinal Pole in European Context: A
via media
in the Reformation
(Aldershot, 2000), Ch. 4, owing much to the text he introduces in Ch. 5.

12
Firpo,
Gli affreschi di Pontormo a San Lorenzo
, esp. 13-20, 92-102, 311-27, and see plates between pp. 200 and 201.

13
For further discussion of this, MacCulloch, 644-5.

14
J. W. O'Malley,
The First Jesuits
(Cambridge, MA, 1993), 299-300.

15
Ibid., 274-5, 278.

16
The muted tones are noted by J. W. O'Malley,
Four Cultures of the West
(Cambridge, MA, 2004), 113-14. This was the era before the large-scale eastern European unions culminating in Brest in 1596 (see pp. 533-5), but there were already Armenian, Maronite, Chaldean and Syriac Churches in communion with Rome, and sections of the liturgy in Dalmatia were customarily in Slavonic. For the tangled situation in the Church of the East at this time, see Baumer, 248-49, and for the part played by the Glagolitic Rite in the council's discussions of the vernacular, see F. J. Thomson, 'The Legacy of SS Cyril and Methodios in the Counter-Reformation', in E. Konstantinou (ed.),
Methodios und Kyrillos in ihrer europaischen Dimension
(Frankfurt am Main and Oxford, 2005), 85-247, at 102 - 53.

17
MacCulloch, 278.

18
Now classic analysis of Mary's religious experiment is E. Duffy,
The Stripping of the Altars: Traditional Religion in England, c.1400-c.1580
(New Haven and London, 1992), 524-63; see also essays in E. Duffy and D. Loades (eds.),
The Church of Mary Tudor
(Aldershot, 2005).

19
On the
Exercises
adapted by William Peryn, W. Wizeman,
The Theology and Spirituality of Mary Tudor's Church
(Aldershot, 2006), 33 and
passim
.

20
The best survey of this topic is J. Bossy,
The English Catholic Community, 1570-1850
(London, 1975). On the major step in dismantling the discrimination, see pp. 838-9.

21
A superb account of these events with a much wider reference than its title suggests is R. Portner,
The Counter-Reformation in Central Europe: Styria 1580-1630
(Oxford, 2001). See also M. A. Chisholm, 'The
Religionspolitik
of Emperor Ferdinand I (1521- 1564): Tyrol and the Holy Roman Empire',
European History Quarterly
, 38 (2008), 551 - 77.

22
R. Taylor, 'Architecture and Magic: Considerations of the
Idea
of the Escorial', in D. Fraser, H. Hibbard and M. J. Levine (eds.),
Essays in the History of Architecture Presented to Rudolf Wittkower
(London, 1967), 81-109, at 89-97.

23
E. Garcia Hernan,
Francisco de Borja, grande de Espana
(Valencia, 1999), esp. 165-75, 179 - 81.

24
J. Edwards and R. Truman (eds.),
Reforming Catholicism in the England of Mary Tudor: The Achievement of Friar Bartolome Carranza
(Aldershot, 2005), esp. 177-204; on the basis of the Tridentine Catechism in Carranza's Catechism, ibid., 24; Wizeman,
The Theology and Spirituality of Mary Tudor's Church
, 11-12, 26-7.

25
V. Lincoln,
Teresa: A Woman. A Biography of Teresa of Avila
(Albany, NY, 1984), 75.