A surprisingly undogmatic and broad minded treatment

books:


	• How the Reformation Happened Hilaire Belloc T A N Books & Publishers, 1992 - 180 pages average customer review:based on 22 reviews view larger image
	for more information click here

highly recommended

Broad, thematic, and spot on!

This is an outstanding short book on the history of the Reformation. This is the first book by Belloc I have read, but if this book is any indication, he was a master of thematic history. This is not just a list of dates and events, blandly shared. Rather, Belloc gives us a riveting book that is concerned with the historical forces and personalities at the heart of the great religious revolt that has so shaped Western Civilization for the last 500 years.

One could successfully devour this book in the span of two days. But even with its brevity, it is a quite thorough look at the themes and personalities that make up the reformation.

A must read.

for more information click here

A surprisingly undogmatic and broad minded treatment

The defiance of Martin Luther and Henry VIII were not, as Hilaire Belloc points out, all that uncommon in the history of Christendom. Luther posting his treatises on the church door was basically how things were done. Today Luther would have blog and a book tour.Similarly Henry VIII wasn't the first English King to cock a snook towards Rome, and most of his subjects at the time, seemed remarkably unconcerned. Belloc says mainly as they imagined this feud, like others before, would eventually be reconciled. But these revolts ultimately split a Christendom that had operated with various degrees of unity for just over a thousand years. So what was going on?

Belloc in this 1928 book provides what in academic-speak we would today call a multi-disciplinary macro and micro analysis of a great historical question. He combines both a thematic understanding of the period covering centuries as well as detailed micro level knowledge contributing to his non-deterministic analysis that in may ways illustrates a contingent view of history. And there is no way Belloc would use words like those in my last two sentences to describe his work. His account is readable, although to modern eyes his writing style can seem a little stuffy, at least, at first. But you do get used to it. Belloc's histories are part of his broader intellectual agenda explicitly aimed at both defending his vision of Christendom and his view of how modern societies can achieve, for their people, the good life whilst avoiding the excesses of industrial capitalism and state socialism. Having nailed his colours to the mast, Belloc is both scrupulously fair, and indeed mildly sympathetic, to his Protestant subjects. That is not what many would first imagine from one of England's leading catholic apologists. And this is not a theological or religious book, it is history. Almost 100% so. If there is old time religion in it, it amounts to no more than two paragraphs in his concluding chapter.

I will try to summarise Belloc's position in a few paragraphs of my own. Christendom always had dissident priests and princes, so the very different revolts of Martin and Henry were not new. There had never been 'a golden age' when Christendom was without challenge. What was new was the simultaneous weakness of two key institutions to counteract and contain them. Indeed the revolt that emerged was probably much larger, and more radical than anything Martin or Henry could have imagined. Anti-clericalism, not doctrinal dissent, drove the break-up. And economics played a role in the split and, more importantly, in keeping the splinters apart. The Church controlled large swathes of agrarian land. In earlier centuries it was the monastic orders that had actually "opened up" this land to use a frontier analogy. This success was severely damaged by the Black Death. Population decline was not accompanied by significant land reform. As a result, what had once been Europe's economic foundation now seemed an onerous burden.

The papacy lacked the will, and worse yet, sufficient power and moral authority to effect reforms, even if it had the will. The Great Schism weakened the moral and popular authority of the papacy, saw the blance of power shift towards the princes. A string of corrupt popes (Belloc is at pains to point out that these popes were not as bad as is often imagined) was one of two pieces of bad timing. The other was the simultaneous weakness of the Emperor (i.e. 'Holy Roman Emperor'). That great German "federal" overlord was decisively weakened by on going wars with the muslims. He was thus unable to assert sufficient control at home.

Weaknesses at the top meant the revolt from below went unchecked, but were the common people in revolt? No. Some peasant revolts broke out, and like similar revolts before, the princes, both catholic and protestant suppressed them. The real revolutionaries were from the aristocracy and merchant squires. These groups came to control the land and corporate formerly managed by the clergy. In some cases they fostered protestant iconoclasm whilst controlling the market for the now abandoned treasures of the churches. Formerly clerical wealth financed both the growing demands of their "modern" states, and their armies, and to reward allies. Royal favourites, the 'new millionaires' , became the great fortunes and powerful families of England, with influence running for centuries. In England real power was concentrated in the Cecils, the real power behing Elizabeth I, who used secret police tactics to suppress popular catholicism, including letting the Gunpowder plotters conspire for over a year, all under the watchful eye of spy chief Walsingham . These groups were a powerful vested interest in seeing to it that these new rifts, unlike the old squables, were never healed. The 'new millionaires', of course, would soon be knocking down the crown that gave them their start, in a century or so, as their descendants would lead the parliamentary revolt against the old monarchy. Belloc makes an aside that the new parliamentarians were an "elect" in the Calvinist rather than the democratic sense.

Belloc ties this history to modern times and his other works by arguing that the industrial revolutions the millionaires would launch would be based on unven foundations dating back to the Reformation. Belloc's "distributism" advocated for a radical resdistribution of land and wealth to thus extend economic independence and dignity to the lower classes. This he saw as third way between the twin evils of plutocratic capitalism and state socialism, and the likely fusion of both outlined in his most famous political tract, 'The Servile State'.

The institutional weaknesses that allowed the reformation to spread were eventually answered but the "too little, too late" responses help illustrate Belloc's case. It took over forty years before the Council of Trent could be convened and organized a counter-reformation spearheaded by the newly formed order, the Jesuits. Trent;s delay was mainly due to politicking by local princes. When it was commenced the total number of delegates was small compared to earlier and later councils. When Trent started in 1545 only 24 bishops and archbishops were in attendance. During the enormously destructive "Thirty Years War", the Empire too 'struck back', or at least, attempted to. However now the French, directed by their own Bismark, Cardinal Richelieu aided the Protestant princes from a geopolitical desire to prevent German unification to their east.

Belloc provides a readable introduction to the whole period and helps the reader thread the pieces they may have picked up into a more comprehensive canvass. His introduction includes a critique of the treatment of the Reformation by fellow historians, and I'd recommend re-reading his introduction after completing the book. An interesting read.

for more information click here

Broad brushed but to the point

Mr. Belloc does not give us a detailed history with references to primary sources. Instead, he notes the major currents of thought that shaped history and the missed opportunities that might have deflected those currents from creating the reformation. His history is a macro-history covering the currents created by such factors as the Black Death, rising nationalism, corruption of morals, and more. He asserts, convincingly I believe, that the Protestant reformation was based on the lie that each individual was his own judge of what was right thinking (see more on this in Great Heresies). Further, he asserts, this heresy of man as his own arbiter of truth likely would have failed had it not been for the focus provided in John Calvin's systematic theology.

Whether Protestant or Catholic or Orthodox, it is important to understand the historical currents and the waves that brought about the world as we know it today. America, in particular, with all that is good or bad in it, is a creation of those currents. The cold reasoning that rejects all that is mystical and intangible in modern thinking is also a creation of those currents. It is the fall of man all over again which rejects any authority outside one's self. Protestant and Catholic alike decry this disunity. It is in our interest to understand the causes and effects. Mr. Belloc gives us the broad thinking approach to see the root cause which so many other historians have missed getting lost in the details.

for more information click here

Original and penetrating insights

Belloc's view of the Reformation is both original and penetrating as he challenges the conventional views of that religious revolt from the perspective of a committed Roman Catholic. The overview of history is not necessarily exhaustive for a 300 page book, but it tends to be a bit repetitive, although when one considers the points that Belloc is trying to emphasize, the repetition is understandable. Basically, he assumes the stance that the Reformation was not originally a religious contest but a political and financial one, and that the nobles and rulers of Europe took advantage of the reformers fever to dissemble the universal Catholic church and distribute their wealth amongst themselves.
Although I agree with Belloc's theory and feel that the breakup of Catholic Christendom was essentially a disaster, I felt that his bias against the Reformation dismissed much of the spiritual sincerity of the Reformers, which is unfortunate. Overall though, it is a great read and one that will challenge those with an open mind. For a companion piece, one should read Novalis' Christendom or Europe, which is found in Novalis: Philosophical Writings published by SUNY Press (1997).Novalis: Philosophical Writings

for more information click here

A must read for protestant theologians

This was a tough one to rate. I would have given a 3 1/2 star rating if it were available because it's really a very good little book. There's NO WAY, however it deserves five stars, but if anyone wants to give it four, I have no particular problem with it.

Belloc's premise is that European civilization is synonymous with Roman Catholic civilization. Therefore the Reformation was one of the greatest disasters to strike Western, or European, civilization. What makes this a good book is that Belloc, writing from a historical and social perspective, rather than a religious one focuses in on the underlying causes and drives of the Reformation, rather than the sometimes minor theological disputes that are the focus of most works on the subject. He astutely points out that the Reformation was more about redistribution of wealth and power than about trying to form new denominations. It maintains that it was not until Calvin published The Institutes of the Christian Religion that Protestantism really formally and systematically broke away from its Catholic roots. He also maintains that the chief religious debate was not about grace of faith, but about predestination versus free-will.

The thing that keeps Mr. Belloc's book from being great is that it's full of minor gaffs in history and logic that should be below someone of Belloc's stature and reputation. For example Belloc seems to confuse Luther's 1518 meeting with Papal Legate Cajetan with his 1519 debate with Johann Eck. In other places he encourages the reader to forget everything they read in those other histories and instead accept what he's telling them. He makes these statements without giving any support for his alternative history. In fairness to the author, however, these mistakes are minor and don't really effect the impact of his arguments. The book is also not intended as a detailed history, but is a little work (180 pages) intended to shore up the Faith, rather than seriously debate the subject, so his glossing over disputes in history is not major. In other places he makes huge leaps in logic for his arguments without filling in the gaps and is occasionally self contradictory. Again, however, these errors are minor to his main point about the Reformation being more political and social rather than religious and given the intended scope and audience of the work they do not ruin what is a very good little book. The book remains however, because of them, good rather than great.

for more information click here

reviews: page 1, 2, 3, 4, 5

1928. Two historical problems are of prime importance to our race. To understand them sufficiently is to understand ourselves. To misapprehend them is to misapprehend our own nature: what made our culture and what threatens to destroy it. The first of these problems is the conversion of the Roman Empire to Catholicism. How came the pagan world to be baptized? What made Christendom? The second is the disaster of the 16th century. How came Christendom to suffer shipwreck? What made the Reformation? It is the second question which Belloc approaches in this book.

for more information click here

hot