carly asked:
“Discuss the relationship between politics and religion by examining wars of religion of the Dutch Revolt and the French Wars of Religion.”
“Discuss the relationship between politics and religion by examining wars of religion of the Dutch Revolt and the French Wars of Religion.”
I have to write a two page essay on this. I already have things, but I’m running out of things to say.
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I found your question very interesting. I did some research and hope it helps.
“THIS crucifies me,” protested Pope Clement VIII, in 1598, upon hearing of the signing of the Edict of Nantes by Henry IV, king of France. Four hundred years later, instead of arousing resentment and opposition, the edict is celebrated as an act of tolerance and one of the important steps toward guaranteeing religious rights for all. What was the Edict of Nantes? Was it really a charter for tolerance? And what can we learn from it today?
War-Torn Europe
Sixteenth-century Europe was characterized by intolerance and bloody religious wars. “Never before the 16th century had the teaching of Christ, ‘Have love among yourselves,’ been so ridiculed by his followers,” observes one historian. Some countries, such as Spain and England, ruthlessly hounded religious minorities. Others, like Germany, adopted the principle of “Cuius regio, eius religio,” meaning that the one governing a territory decided its religion. Any who disagreed with the ruler’s religious choice were forced to leave the area. War was avoided by keeping religions apart, with little or no attempt at religious coexistence.
France chose a different path. Geographically, it lay between northern Europe, which was predominantly Protestant, and southern Europe, which was Catholic. By the mid-1500′s, Protestants had become a significant minority in this Catholic country. A series of religious wars accentuated this division.* Numerous peace treaties, or ‘Edicts to Pacify the Troubles,’ as they were called, failed to bring about peaceful religious coexistence. Why did France choose a path of tolerance rather than imitate its European neighbors?
Politics of Peace
The idea that peace and religious disunity were not necessarily incompatible developed despite widespread intolerance. Generally speaking, at that time the question of religious faith was inseparable from civil allegiance. Was it possible to be French and not belong to the Catholic Church? Evidently, some thought it was. In 1562, Michel de l’Hospital, a French statesman, wrote: “Even he who is excommunicated does not cease from being a citizen.” A Catholic group known as Les Politiques (The Politicals) argued along similar lines.
The unsuccessful peace treaties that were signed in France enshrined some of these new ideas. They also promoted the notion that forgetting the past was a way of building the future. For instance, the Edict of Boulogne, of 1573, said: “Let all the things that took place . . . rest dead and dulled as though they did not happen.”
France had a lot to forget. Before Henry IV became king in 1589, the most durable peace treaty had lasted only eight years. France was suffering economically and socially. Internal stability was vitally needed. Henry IV was no stranger to either religion or politics. He had switched between Protestantism and Catholicism on a number of occasions. After securing peace with the Spanish in 1597 and finally quelling internal dissent in 1598, he was in a position to impose a peace settlement on both the Protestants and the Catholics. In 1598, after France had suffered over 30 years of religious war, King Henry IV signed the Edict of Nantes.
“A Bill of Rights à la Française”
The Edict of Nantes that Henry signed was made up of four basic texts, including the principal text made up of 92 or 95 articles and the 56 secret, or “particular,” articles dealing with Protestant rights and obligations. Previous peace treaties formed the basic structure of the agreement, providing two thirds of the articles. Unlike previous treaties, however, this edict took a long time to prepare. Its exceptional length can be explained by the fact that it sorted out problems blow by blow, giving it the appearance of a do-it-yourself compromise. What were some of the rights it accorded?
The edict granted French Protestants total freedom of conscience. They were also given the status of a respected minority with rights and privileges. One of the secret articles even assured them of protection against the Inquisition when traveling abroad. In addition, Protestants were given the same civil status as Catholics and could hold State jobs. Was the edict, though, really a charter for tolerance?
How Tolerant an Edict?
Considering the way religious minorities were treated in other countries, the Edict of Nantes was “a document of rare political wisdom,” says historian Elisabeth Labrousse. Henry’s ultimate desire was to see Protestants return to the Catholic fold. In the meantime, religious coexistence was a compromise—the only way “all our subjects can pray and worship God,” Henry said.
In reality, the edict favored Catholicism, which was proclaimed the dominant religion and was to be restored throughout the kingdom. Protestants had to pay the Catholic tithe and respect Catholic holidays and restrictions regarding marriage. Protestant freedom of worship was limited to specified geog