Flames in the Thorn: Biographies of 15 Famous Protestants in Europe

Author: Mu Huali
Publisher:
Publish Date: 2006-10-01
Features: The bourgeoisie needs a brand-new doctrine, a brand-new theology, where people can engage in worldly pursuits while also entering the gates of heaven with ease and joy. While the temple of God certainly needs to be built, the ceilings of the believers' small homes must also be decorated—neither should be seen as sharply opposing each other but rather intimately integrated. In this way, the Protestant Reformation provided a theological justification for the rise of capitalism and laid the foundation for the modern social systems and lifestyles of Europe and the Americas. Behind the fifteen prominent figures in the history of Protestantism, Europe, and indeed the world, underwent earth-shaking changes. Three hundred years of European reformation—a time of heroic fervor and intolerance for dissent—where governments were burned in the fires of overthrow, and blood flowed in the hands of brothers. This book is a visually rich account of the history of the European Reformation. It introduces fifteen key figures in the history of the European Reformation, including monks, priests, scholars, nobles, citizens, and farmers from the lower strata of society. Each, pushed to the forefront of their time by the era, brought what future to Europe? Images of representative figures and typical events from different periods immerse the reader in the scene, vividly recreating the profound historical period that deeply transformed Europe.
Liberating Capitalism from the Middle Ages The Middle Ages were a tranquil time, marked by an unchanging and stable "millennium-like" permanence. Generations passed, yet the Earth's resources were hardly developed, and the environment remained untouched. Later in the Middle Ages, many technological inventions were completed, but the capitalist economy had not yet taken off. In a sense, the world remained stagnant—neither productivity nor human imagination had been fully developed. For a long time, large-scale capital activities in Europe were controlled by Italian bankers, whose financial activities sustained Europe's commercial economy. However, there was a contradiction: the Great Church and its bureaucratic system relied on this economic structure, yet its doctrines and scholastic philosophy condemned lending, charging interest, and other financial activities as the root of evil, while the moral conscience of the entire European society condemned the Italian bankers. For example, Martin Luther's economic views were traditional, still rooted in a self-sufficient agricultural society. In Luther's eyes, land was meant to produce grains, new wine, and oil, never for real estate development. Luther opposed lending and charging interest throughout his life. The Anabaptists, meanwhile, despised trade, believing that all economic theories were purely terrestrial, while faith was a heavenly path. The Anabaptist reformers longed to return to the time of the Israelites wandering in the wilderness, to the Moses-era when they ate manna from heaven.
However, Calvin boldly stated, "It is irresponsible for the church and clergy to completely ignore socio-economic activities. Since promoting the spirit of Christ is the church's duty, it has an obligation to implement the spirit of Christ in public policy through worldly authority." The Geneva Council's decision to hire Calvin was indeed visionary, choosing the right person. Some in the council had once worried that religious leaders generally condemned economic activities, and their reforms might hinder industry and commerce. They thought it would be better for the council to directly control the church. However, once Calvin took office, he did not sever the pulse of the economy but actively spoke up for commerce. Calvin did not belittle the role of money but elevated it to one of the means through which God implements His plan of redemption. He believed it was necessary for the church to comment on economic issues and exert a positive influence on the well-being of society. Calvin further argued, "Any socio-economic theory or economic thought that contradicts the current social reality must be re-examined."
For the new worldview of capitalism to take root smoothly, it first had to establish its theological foundation, especially the social status of the bourgeoisie, which had to be positively affirmed in doctrine. Before Calvin, all religious reformers had not thought about a new era, nor had they laid a small staircase for it to step onto the historical stage with dignity. It is well known that one of the most embarrassing, awkward, and hushed topics for the emerging bourgeoisie was being mocked by the traditional aristocracy as "nouveau riche." According to the traditional doctrines of the Great Church, the holy office of the church was far more sacred than secular professions. Second only to...