The Reformation in the Empire: Emperor, Princes and Cities in the Struggle for Religious Freedom

Luther’s doctrine of “the Universal Priesthood” is soon proclaimed in the churches of Nuremberg. An ordained priest is no longer necessary to mediate between God and man. All believers are equal before God. This radical concept develops an enormous social brisance - especially in the cities, where ever more people are able to read the pamphlets, or read them aloud to each other. The cities offer particularly fertile ground for new ideas.

The new doctrine goes hand in hand with growing criticism of the Church. For the poorer classes, it is less about faith and more about social justice. Their dissatisfaction merges with the protests of the peasants. As also in Nuremberg, where it is reported, “A large crowd of journeymen, apprentices and servants with knives and hammers demand exemption from taxes and duties, otherwise they will beat down the doors of the Town Hall and slay the councilmen.”

The municipal authorities in the Town Hall of the city of Nuremberg must act. In order to restore social and religious peace, a religious discussion is scheduled in the great hall. Invited are representative of the old - and the new - doctrines. Monks, faithful to the pope, debate with protestant pastors. Although the angry mob outside has long since made its decision. The records state, “The people waited for the monks, wanting to tear them apart. Many called for them to be flung out the windows.”

1525: Nuremberg, as the first imperial city, introduces the Lutheran Reformation on a mandatory basis. This is not actually legal, as religious authority is vested in the Bishop of Bamberg. He protests vehemently - but in vain. The political balance of power has shifted. Now the city council decides upon the fate of the church institutions. The monasteries are dissolved or, at the very least, forbidden from accepting new novices. The city shall administer the properties of the church and occupy all leading ecclesiastical offices. In all the churches of Nuremberg, Lutheran is preached. The reformer is delighted. “Nuremberg, you shine like the sun among the stars,” he is heard to say in March 1525. Many imperial cities are soon to follow Nuremberg’s example.

1529: At the Imperial Diet in Speyer, the pro-Luther sovereigns and imperial cities protest publicly against affirmation of the Worms Edict and thereby against the condemnation of Martin Luther. Predominantly, the Prince Elector of Saxony and the Landgrave of Hessen. This “Protestatio” later gives the followers of the new faith their name: Protestants.

Nevertheless, initially, there is still hope of overcoming the religious rift, on the evangelical as well as on the Catholic side. The same applies to Emperor Charles, a staunch Catholic. 1530: He reconvenes an Imperial Diet, this time in Augsburg, where the protestant sovereigns and cities present him with their creed or profession of faith, the “Confessio Augustana”. This document, moderate in tone, is intent on reconciliation, emphasising the similarities between the Lutheran and Catholic doctrines more strongly than the differences. The unit of the Church is not questioned, yet the attempt at unification founders. The Emperor, at first keen to achieve a balance, ultimately takes a rigid stance. He dismisses the Confessio Augustana. For him only one path is acceptable - the one leading back to the Roman Catholic faith. That seals it: all hopes of religious unity in the empire are shattered.

The fronts harden. The Emperor goes to war against the protestant imperial estates, which join forces in the Schmalkalden Alliance. Charles V, initially victorious, must ultimately concede defeat. Under his brother and proxy, Ferdinand I, the way becomes clear for peace. 1555: The Religious Peace of Augsburg is concluded and denominational coexistence legally codified. Every prince, every magistrate, can now decide which religion shall be deemed true and practiced in his own realm. Their subjects must obey or migrate.

In the empire, protestant cities and states now officially have equal rights. Yet distrust remains. From the Catholic perspective, it is completely unacceptable that “heretics” are legally protected in the empire. Later, the Catholic side attempts to revoke the Religious Peace of Augsburg. In 1618, this finally leads to the great religious war in Europe, the 30 Years War, which will visit endless suffering, especially upon Germany. Its cause will revolve around the true faith, but also, quite simply, political power.