The Reformation Dbq

The idea of the ‘Reformation’ can be interpreted in many different ways, and what actually constitutes it can be debated. This essay will focus on the Reformation in the broad sense, taking ideas from the Lutheran, Calvinist and English Reformation. While it would appear obvious that the Reformation was trying to reform religion, this essay will make the argument that the Reformation was actually part of a wider movement, or change, across the whole of Europe which was not just trying to reform one particular thing, but was trying to reform, in general, the way in which people thought. It will argue that while the arrival of Humanism inspired a great ‘rebirth’ of classical culture (known as the Renaissance), it also extended its influence to

Pettegree argues that during the period there was a “great expansion of lay literacy” and although he does not believe Humanism explicitly caused church reform, the ideas it introduced laid its foundation. Some of these ideas he lists include the idea of people ruling over their own lives, the criticisms of the church by Humanist scholars such as Erasmus and the study of biblical literature in its original languages. He also mentions the fact Humanism had a big influence on Luther himself. If Humanism cannot be separated from the Reformation, and the two are linked, it would seem only logical to argue that the Reformation was not a single, specific attempt at the reformation of religion; instead it was a branch of a wider intellectual reform that was trying to permeate all areas of life. Wiesner-Hanks mentions that contemporaries would say “’Erasmus laid the egg that Luther hatched’”, although he is also keen to emphasise that Erasmus chose to distance himself from Luther’s ideas. Despite this Luther still sees the Humanist ideas of Erasmus as essential to his reformist ideas, he even says

This can be backed up by looking at sixteenth century Scandinavia, where Swanson argues Humanist ideas entered the Scandinavian nations largely as a result of the Reformation. It would seem regardless of the order, the Reformation and Humanism seem to be tied, from which it can be inferred that they are indeed two separate branches of a wider societal reform.
Despite this however, it is still possible to argue that even if the Reformation was just a branch off a wider reform, the branch was still solely concerned with the reformation of religion. This can be challenged through examination of some of the social and political issues of the period.
Hall argues that in the sixteenth century, religion was a central part of life, so central, that in fact it is redundant to attempt to separate religious, social, political and economic matters. He claims that, in fact, many of Luther’s first theological victories came about in free imperial cities. While Pettegree agrees, he also points out the appeal of Reformation ideas to many of the rural populace. He claims that for them, the church was seen as “harsh and oppressive landlords”. The common theme here seems to be that the Reformation was not solely a religious reform, but a socio-political one