Which sections of society were most drawn to support the Protestant Reformation and why?
Whilst it may be relatively simple to identify which sections of society were most drawn to support the Protestant Reformation, it is not so easy to be sure of their reasons. We can only consider the evidence and make an educated guess. It is, after all, only God who looks on the heart.1 This said, I propose to consider several sections of society in turn and suggest what the most likely reasons for their support might be. I will begin with the clergy, whose strong support, particularly in the lower ranks, gave the Reformation its early impetus. I will then deal with the magistrates and ruling elite, whose support was crucial in giving legitimacy to the Reformers in many areas. I will proceed to consider the reactions of the students, who responded to the new ideas with typical energy and boisterousness. I will look at the way the literate and skilled sections of society embraced the Reformation, and also at how the peasants saw it as a means to social reform. I will then deal separately with the Huguenots in France and finally, the situation in England.
As I have indicated, the first section of society to show real support for the Reformation, was that of the lower ranking clergy. Many of the early Protestant pastors had previously been priests or monks, as had Martin Luther himself. According to R.W. Scribner, in the early days, three-quarters of all Reformation preachers were 'either priests or members of monastic orders'.2 This is of interest, because the Reformation was essentially an anti-clerical movement which emphasised the ability of the ordinary person to find salvation. It may be assumed that at least some of these clerics were moved by genuine spiritual concern for the truth and were drawn to the movement because of its emphasis on personal study of the Scriptures, and by their own distaste for the corrupt practices of the ruling clergy. For example, the selling of indulgences and the moral laxity of the so-called celibates. The practice of simony, the buying of lucrative clerical positions, annoyed both the lower clerics and the laity.
The parish priests were closest to the people and would have been aware of the offence caused by the chasm between the professed piety of many clerics and their actual lifestyles. However, it is highly likely that some were resentful of the treatment they received from their superiors, who might arbitrarily perform masses or other 'services' thus denying the Parish Priest his stipend. They may have seen the new order as a way to attain more freedom to practice their vocation without interference from above.
The urban clergy, who tended to be more highly educated, showed more enthusiasm than the rural clergy. An enquiry conducted in Ulm in 1531 showed that only a few of the rural clergy were aware of the issues raised by the Reformers and even fewer were inclined to support them.3
Many magistrates and civic authorities seemed to be sympathetic to the new ideas from an early stage. The states of Zwickau and Nuremberg are examples of areas where the ruling elite were happy to allow reform and even encouraged it. 4 Luther was invited to preach in Zwickau as early as April 1522. Many members of the ruling elite had close connections with the reformers. Philip of Hesse maintained warm relations with Melancthon, Bucer and Zwingli, and Konrad Zwick, the brother of Johannes (of Constance) was a council member.5 It has been suggested that the magistrates warmed to the new teaching because the Reformers stressed the sinfulness of man and the need for reformation of life, a point of view which would be acceptable to those trying to impose paternalistic restrictions on their citizens.6 It may have also suggested to them a way of gaining more direct control over the church. They were able to gain secular control over church land, with the financial benefits (and social responsibilities) that came with them. As the Church owned about one third of the land in Germany at this time, this was a substantial gain.
Whilst it may be relatively simple to identify which sections of society were most drawn to support the Protestant Reformation, it is not so easy to be sure of their reasons. We can only consider the evidence and make an educated guess. It is, after all, only God who looks on the heart.1 This said, I propose to consider several sections of society in turn and suggest what the most likely reasons for their support might be. I will begin with the clergy, whose strong support, particularly in the lower ranks, gave the Reformation its early impetus. I will then deal with the magistrates and ruling elite, whose support was crucial in giving legitimacy to the Reformers in many areas. I will proceed to consider the reactions of the students, who responded to the new ideas with typical energy and boisterousness. I will look at the way the literate and skilled sections of society embraced the Reformation, and also at how the peasants saw it as a means to social reform. I will then deal separately with the Huguenots in France and finally, the situation in England.
As I have indicated, the first section of society to show real support for the Reformation, was that of the lower ranking clergy. Many of the early Protestant pastors had previously been priests or monks, as had Martin Luther himself. According to R.W. Scribner, in the early days, three-quarters of all Reformation preachers were 'either priests or members of monastic orders'.2 This is of interest, because the Reformation was essentially an anti-clerical movement which emphasised the ability of the ordinary person to find salvation. It may be assumed that at least some of these clerics were moved by genuine spiritual concern for the truth and were drawn to the movement because of its emphasis on personal study of the Scriptures, and by their own distaste for the corrupt practices of the ruling clergy. For example, the selling of indulgences and the moral laxity of the so-called celibates. The practice of simony, the buying of lucrative clerical positions, annoyed both the lower clerics and the laity.
The parish priests were closest to the people and would have been aware of the offence caused by the chasm between the professed piety of many clerics and their actual lifestyles. However, it is highly likely that some were resentful of the treatment they received from their superiors, who might arbitrarily perform masses or other 'services' thus denying the Parish Priest his stipend. They may have seen the new order as a way to attain more freedom to practice their vocation without interference from above.
The urban clergy, who tended to be more highly educated, showed more enthusiasm than the rural clergy. An enquiry conducted in Ulm in 1531 showed that only a few of the rural clergy were aware of the issues raised by the Reformers and even fewer were inclined to support them.3
Many magistrates and civic authorities seemed to be sympathetic to the new ideas from an early stage. The states of Zwickau and Nuremberg are examples of areas where the ruling elite were happy to allow reform and even encouraged it. 4 Luther was invited to preach in Zwickau as early as April 1522. Many members of the ruling elite had close connections with the reformers. Philip of Hesse maintained warm relations with Melancthon, Bucer and Zwingli, and Konrad Zwick, the brother of Johannes (of Constance) was a council member.5 It has been suggested that the magistrates warmed to the new teaching because the Reformers stressed the sinfulness of man and the need for reformation of life, a point of view which would be acceptable to those trying to impose paternalistic restrictions on their citizens.6 It may have also suggested to them a way of gaining more direct control over the church. They were able to gain secular control over church land, with the financial benefits (and social responsibilities) that came with them. As the Church owned about one third of the land in Germany at this time, this was a substantial gain.
