I finished it. It took me ten months, but I finished it. Last night I completed The Reformation: A History by
Diarmaid MacCulloch. Part of the reason it took me so long is because after reading so much of the history of the 16th century, I was inspired to go and re-read Neal Stephenson’s Baroque Cycle, a work of fiction heavily dependent on the history of the 17th century in the aftermath of the Reformation.
Coincidentally last night I was provided with a reminder that some of these battles of Christianity are recurrent or never settled — for example the discomfort of more established Christianity with more mystic strains of Christianity. I was tuned into “Family Talk,” the Christian talk station on my XM radio, and the host was Al Mohler. He was criticizing the work of an individual whose name escapes me, but the person had apparently posted a modern 95 theses. (Martin Luther is credited with kicking off the Reformation when he posted his 95 Theses on the door of Castle Church in Wittenberg on October 31, 1517.)
On the Family Talk program Mohler had specific criticisms for the modern writer but his critique seemed to apply generally to more individualized forms of worship, unbound by more organized teaching. In particular, he was critical of forms of worship that focused on a “feel good” positive view of humanity and its relationship with God and didn’t start with original sin and end with salvation through Jesus. Mystics crop up again and again through Christian history and, again and again, they are attacked and put down by more established, organized forms of Christianity. (This is a bit of an aside, neither Reformation Protestants or Counter Reformation Catholics had much use for mystics.)
The idea of making original sin the linchpin of Christianity (and resistance to that idea) crops up again and again. St. Paul and St. Augustine focus on the irredeemable sinfulness of humans more so than did Jesus or the medieval Catholic Church. Luther and John Calvin also made human sinfulness the starting point for Christianity. As I read these folks, humans are such depraved worms in the eyes of God that no actions we take in life could possibly make us worthwhile and so, only by God’s infinite grace can humans be worthy of salvation. (I’m a bit troubled as to why an omniscient, omnipotent, infinitely good God would craft us to be such worms, but that’s beyond the scope of this entry.) Still today we have ideological struggles between people who think that humans are powerless to make themselves worthy through actions and those who think that good works are the measure of one’s worth.
The clashes between Reformation Protestants and Counter Reformation Catholics was one of the things that led indirectly to the Enlightenment and our more secular Western culture. In part this is because it is difficult not to be a bit skeptical when you have decades of people torturing and killing each other because each side believes it is an adherent of the one true religion and is compelled to force the other side into the fold. And, if your skepticism reveals to you that these people are torturing and killing each other over the question of whether, during mass, bread and wine turn into the blood and flesh of Jesus or are merely symbolic of the blood and flesh of Jesus, you might start looking for answers elsewhere.
In any case, if you are interested in this period in history, this is the book to read.