The modern definition for toleration can be summed up as: the act or practice of allowing, experiencing, and accepting thoughts, beliefs and practices different than one’s own. This modern notion of tolerance is very different from that expressed in Benjamin Kaplan’s book, Divided by Faith. Kaplan explores the idea that the practice of toleration amongst various religious sects between the time period of about 1550 and 1790 is very different from the notion that we hold today. Kaplan argues that religious tolerance (or intolerance) must be looked at with an understanding of the complex socio and political situations that existed during the age of confessionalism. Kaplan looks to shift the reader attention from looking at the Reformation from the perspective of the nobles and those who wrote the laws to the people who actually had to live and practice toleration on a daily basis (7).
Kaplan divides his book into four sections: Obstacles, Arrangements, Interactions, and Changes. Within these sections Dr. Kaplan seeks to establish that tolerance was not just an intellectual concept or policy but a “form of behavior: peaceful coexistence with others…” (8). Kaplan seeks to explain why this early modern period practice of toleration succeeded in some areas during certain time periods and not in others. This paper will discuss how Kaplan was able to dive into toleration and give evidence of his hypothesis.
Dr. Kaplan seeks first to establish a foundation of why religious tolerance was so difficult to obtain in the early modern era. One common sentiment amongst folks during the early modern period was that a religion was what held a community and state together. Because of this view religion and civic matters were almost entirely int...
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...ed after everything calmed down a bit, the idea of toleration was limited towards specific populations and not every part of social structure. Kaplan’s last point is that even with stark religious differences existing amongst folks within communities these same folks could manage civil lives with each other (358).
If we look at Kaplan’s book as a summary of most of the events that we have discussed throughout the class this semester, it helps solidify the complexity of the reformation in early modern Europe. It fits along the lines that recent historians have argued that traditional views on toleration and the reformation are outdated and need to be more closely examined. When viewed from all angles (or at least the ones we can look at) the reformation takes on a very vast and difficult social, political, and religious situation that will be continually revisited.
America is full and rich with diverse people, religions and values; they make America great. Just look at Riverside, California, there are over fifty churches of different denominations of Christianity, three synagogues, two temples, and one mosque; all coinciding peacefully in the city (Yellow Pages). Because Riverside is so diverse, religious pluralism and religious tolerance are two steps in making Riverside more connected. The first step is tolerance, a reflex that acknowledges a person will come across people of a different faith. The second step is pluralism, which is a better understanding of a person’s religion as well as the other religions around them. Many believe pluralism is the better of the two, because of the interaction involved and the creation of harmony, but pluralism’s faults are greater than the benefits. Currently religious pluralism is quality America should strive for, but America is not ready for pluralism yet, so religious tolerance is best for the diverse population of America today.
The nature of a person’s behavior is determined by their values and one's actions are guided by those beliefs. In “The Taste for Civilization: Food, Politics, and Civil Society,” Janet A. Flammang, writes about the importance of personal civility and its ability to make a civil society. She argues that the civil manners are practiced around the table and do not lead to the dismissal of necessary conflict. Flammang discusses that not only is civility necessary but conflict is the reason civility exists. Personal civility are the beliefs on how one should act, talk, or express their feelings. Some individuals struggle with using personal civility to their advantage, this is something both Flammang and Orr employ. Gregory Orr’s experience in “Return
James Kittelson’s biography on the life of Luther is thought provoking and informative. Kittelson does not have a concise thesis, but as it is a biography the central theme of Luther the Reformer is an insightful narrative of Martin Luther’s life from his birth in Eisleben until his death on February 18, 1546 in Eisleben. Kittelson thoroughly and with great detail and sources explains Luther’s mission to reform the catholic church. Luther the Reformer seeks to condense Luther’s life in a manner which is more easily read for those who do not know the reformer’s story well. Luther is portrayed not only as a theologian throughout the book, but as a person with struggles and connections throughout the Germanic region in which he lived. Luther’s theology is portrayed throughout the entirety of the book, and Kittelson approaches Luther’s theology by explaining Luther’s past. The inclusion of
one can escape the dreadful impact of such event. Miller demonstrates how fear, intolerance, and frustration can cause people
For more than a century, the concept of secularism and its boundaries has been widely disputed by secularists and non-secularists alike. English dictionaries define secularism as simply the separation of church and state, or, the separation of religion and politics. Michael Walzer, a true secularist, believes that this separation is an essential democratic value and ultimately fosters toleration of a plurality of religions (Walzer, p. 620). Wæver, an opponent of secularism, defines secularism as “a doctrine for how society ought to be designed”– that religion and politics ought to be divided in order to ensure religious liberty, as well as religious-free politics. However, he does not deem that such a principle exists (Wæver, p. 210). Based on these different viewpoints, I have established a unique concept of secularism: the principle that religion and politics be kept apart, that the state remains neutral in regard to religion, and that liberty, equality, and fraternity be upheld in an attempt to successfully promote religious toleration and pluralism.
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
Theological Context." Reformation & Renaissance Review: Journal of The Society For Reformation Studies 7, no. 2/3: 337-346. Academic Search Premier, EBSCOhost (accessed March 24, 2014).
Within the first five sentences McGregor begins to draw in his audience with a sense of slight sarcasm. Through playful word choice, McGregor is able to spark the interest of a not so playful topic. The purpose of this paragraph is lock in the attention of the reader, and introduce the significant event that led to the Protestant Reformation. Paragraphs two and three begin to contextualize the idea of the broadsheet and how Martin Luther’s publicity of reform will mark as the beginning of religious freedom in Northern Europe.
Roper, H. R.. The crisis of the seventeenth century; religion, the Reformation, and social change. [1st U.S. ed. New York: Harper & Row, 19681967. Print.
The Protestant Reformation of the sixteenth century is one of the most complex movements in European history since the fall of the Roman Empire. The Reformation truly ends the Middle Ages and begins a new era in the history of Western Civilization. The Reformation ended the religious unity of Europe and ushered in 150 years of religious warfare. By the time the conflicts had ended, the political and social geography in the west had fundamentally changed. The Reformation would have been revolutionary enough of itself, but it coincided in time with the opening of the Western Hemisphere to the Europeans and the development of firearms as effective field weapons. It coincided, too, with the spread of Renaissance ideals from Italy and the first stirrings of the Scientific Revolution. Taken together, these developments transformed Europe.
During Luther’s early life he faced a severe inner crisis. When he sinned he looked for comfort in confession and followed the penance, the fasting, prayer and observances that the church directed him. But, he found no peace of mind and worried about his salvation. But reading St. Paul’s letters he came to believe that salvation came though faith in Christ. Faith is a free gift, he discovered, it cannot be earned. His studies led him to a conclusion that, “Christ was the only mediator between God and a man and that forgiveness of sin and salvation are given by god’s grace alone” (Martin Luther, 01). Historians agree that, “this approach to theology led to a clash between Luther and the Church officials, precipitating the dramatic events of Reformation”.
The renaissance and the reformation were two of the most significant changes in history that has shaped our world today. Both of these great time periods are strikingly similar in some ways and totally different in others. This is because the renaissance was a change from religion to humanism whether it is in art or literature; it is where the individual began to matter. However, the reformation was,” in a nutshell,” a way to reform the church and even more so to form the way our society is today. The first half of this paper will view the drop in faith, the economic powers, and the artistic and literary changes during the renaissance, while the second half will view the progresses and changes the church makes during the reformation.
Thomas Paine said, “To argue with a man who has renounced the use and authority of reason, and whose philosophy consists in holding humanity in contempt, is like administering medicine to the dead, or endeavoring to convert an atheist by scripture.” In a world so diverse, it is difficult to find relationships that don’t have conflict. An abundance of these conflicts happen by narrow mindedness towards others cultures. Even though hostility and narrow-mindedness occur, that is not always the case. The possibility of unity with different people are possible, you will even find similarities that you wouldn’t have found before knowing that person.
Gonzalez, Justo L. 1984. The early church to the dawn of the Reformation. San Francisco: Harper & Row.
Our world is constantly changing and it requires a society that is well versed in understanding the problems deriving from culture differences and tolerance of one another’s beliefs and perceptions. We are dealing with systemic problems in education, economic, government, religion and culture differences.