History of the Catholic Church, vol 1 by J. MacCaffrey (color ebook reader .TXT) 📖

realised that the very existence of the Catholic Church in the empire was endangered, he changed his mind and forwarded generous subsidies. Maximilian of Bavaria, who had held aloof for a time, espoused warmly the cause of the Emperor, and Wallenstein, who had been recalled in the hour of danger, raised an immense army in an incredibly short space of time. Oxenstierna, the chancellor of Sweden, took up the work of his master Adolphus and succeeded in bringing about an alliance with the Protestant princes (1633). So low had the national feeling sunk in the empire that the Protestant princes consented to appoint this upstart as director of the campaign and to fight under his command. France supplied the funds to enable the Swedes to carry on the war. For some time very little was done on either side. Negotiations were carried on by Wallenstein with the Swedes, with Saxony, and with France. It was represented to the Emperor that his chosen general was guilty of gross disloyalty.

Though the charge of absolute disloyalty has not been proved, still certain actions of Wallenstein coupled with his inactivity gave good colour to the accusation. The Emperor dismissed him from his command, and a little later he was murdered by some of his own soldiers.

 

The war and the negotiations were renewed alternately, but without any result as peace was not desired by either Sweden or France. At last the forces of the Emperor gained a signal victory at Nordlingen (1634). This success had at least one good result in that it detached the Elector of Saxony from the side of Sweden. He had never thrown himself whole-heartedly into the struggle, as he disliked the idea of supporting a foreign invader against his own Emperor, and was not sorry to escape from a very awkward position. The Peace of Prague was concluded between the Emperor and Saxony (1635), according to which the Edict of Restitution was abandoned in great measure, and religious freedom was guaranteed to the Protestants of Silesia.

 

But to promote their own interests the Swedes and the French insisted on complete equality between the Protestants and Catholics as an indispensable condition for peace. From this time onward it was a purely political struggle, inspired solely by the desire of these two countries to weaken Germany and to break the power of the House of Habsburg. On the death of Ferdinand II. in 1637 it was thought that the war might have been ended, but these hopes were disappointed.

Ferdinand III. (1637-57) who succeeded offered a general amnesty at the Diet of Regensburg (1641) without avail. French soldiers crossed the frontiers to support the Swedes and the Protestants. Finally after long negotiations the Peace of Westphalia (1648) put an end to a struggle, in which Germany had suffered enormously, and from which foreigners were to derive the greatest benefits.

 

The Peace of Westphalia was dictated to Germany by France and Sweden.

As a reward for the injury they had inflicted on the country both received large slices of German territory. France insisted on getting possession of Alsace, while Sweden received large grants of territory along the Baltic together with a war indemnity of five million thalers. In order to provide compensation for the secular princes, portion of whose territories had been ceded to these two powers, and also to reward others who had suffered for their alliance with Sweden, the secularisation of a considerable amount of the ecclesiastical states was arranged. Saxony, Brandenburg, Hesse-Cassel, Brunswick, and Mecklenburg were enriched by the acquisition of lands formerly ruled over by the bishops and abbots. This step meant that the Protestant states of Germany were strengthened at the expense of the Catholic Church, and that the people of these districts being now transferred to Protestant rulers were in great danger of being drawn over to the religion of their new masters. The jurisdiction of the bishops was abolished in these territories, and even in some of the new chapters, as for example at Osnabruck, Protestant canons were installed side by side with Catholics.

 

Furthermore, it was arranged that the terms of the Peace of Augsburg should be observed, with this important change, that the rights guaranteed in it to the Lutherans should be extended even to those who did not accept the Augsburg Confession. This concession was intended to meet the demands of the Calvinists. Again, complete equality was established between Catholics and Protestants in the empire. To give effect to this clause it was arranged that in all imperial committees and courts both parties should be represented in equal numbers. In case religious issues were discussed at the Diet, where the Catholics still had the majority, it was agreed that the matter should not be decided by voting but by friendly compromise. The princes were permitted to determine the religion of their subjects, the principal restriction being that those subjects who were in the enjoyment of a certain form of public or private religious worship in 1624 should not be forced to change their religion. For the others nothing remained but to seek a home where their conscientious convictions might be respected. In regard to ecclesiastical property the year 1624 was taken as the normal year, the property that the Protestants held in that year being allowed to remain in their hands. The Ecclesiasticum Reservatum clause was retained, and made obligatory on both parties.

These terms, it was provided, should not extend to the Protestants in the hereditary dominions of the Emperor.

 

The Peace of Westphalia by its practical recognition of state neutrality in religious matters put an end to the constitution of the Holy Roman Empire, and reduced the Emperor to the position of a mere figurehead, depending for strength entirely on his own hereditary states. Instead of preventing disunion it made national unity almost impossible, and exposed Germany to attack from any hostile neighbour who might wish to strengthen himself by encouraging strife amongst its various states. Besides, it inflicted a severe injury on the Church not merely by its recognition of the Protestant religion, but by the seizure of ecclesiastical property, the abolition of bishoprics, the interference with cathedral chapters, and the recognition of the right of the temporal sovereign to determine the religion of his subjects.

It was no wonder then that the papal legate Fabio Chigi lodged a strong protest against the Peace, and that the protest was renewed in the most solemn form by Innocent X. (1648).[7] This action was not inspired by the Pope’s opposition to peace. On the contrary, again and again during the civil war the Holy See had sought to bring about a friendly understanding, but no Pope, unless he was disloyal to the trust confided in him, could permit such interference in purely religious matters without making it clear that he was not a consenting party. Innocent X. foresaw that this was but the herald of new claims on the part of the civil rulers, and that in a short time even the Catholic sovereigns would endeavour to regulate the ecclesiastical affairs of their subjects without reference to the authority of the Church. Nor was it long until events showed that his suspicions were not without good foundation.

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[1] Losche, Geschichte des Protestantismus in Osterreich, 1902.

 

[2] Hartmann, Der Prozess gegen die Protestantischen Landstande in Bayern unter Albrecht V., 1904.

 

[3] Stieve, Der Kampf um Donauworth, 1875.

 

[4] Villermont, Tilly ou la guerre de trente ans, 1860.

 

[5] Halwich, Geschichte Wallensteins, 1910.

 

[6] Gfrofer, Gustav. Adolf., 1863.

 

[7] Bull, Zelo domus Dei.