A 1989 article by Wolfgang Reinhard on the relationships amongst the Reformation, Counter-Reformation, and early fashionable state-constructing is a superb temporary abstract of the relationship between Reformation and publish-Reformation “confessionalization” and the formation of contemporary states and nationwide identities.
The Reformers' flip to the state was in the first occasion a matter of necessity. They wanted to teach and self-discipline individuals in newly shaped church buildings and so they did not have the sources for it: “The brand new church buildings . . . needed to begin with none institutional infrastructure, besides in these international locations like England the place they took over the outdated church establishments. Usually secular authorities in cities and states stepped in as an alternative, a sort of substitution favoured by Luther’s infamous indifference to establishments.” Thus, “due to the scarcity of establishments and personnel, all church buildings needed to rely to a lesser or better extent on the assist of secular powers, a reality of far-reaching penalties, even when options enormously differ from case to case in accordance with native situations.”
Confessionalization “made an necessary contribution to the development of the fashionable state in Europe. Not that the church buildings meant to take action; as a rule it was fairly the reverse. Nevertheless, all of them wanted secular authorities, a assist which was granted willingly, however not freed from cost. The church buildings needed to pay for it in some instances in the literal sense of the phrase. Early fashionable state-builders, on the different hand, knew very properly that becoming a member of the strategy of ‘Confessionalization’ would offer them with three decisive aggressive benefits: enforcement of political id, extension of a monopoly of energy, and disciplining of their topics.”
Reinhard asks what the “concrete relationship” was between faith and political id. Society was not divided into spheres because it now could be, and beneath these situations faith and politics had been intertwined. Consequently, “the growth of the early fashionable state couldn't happen with out regard to ‘Confession,’ however solely based mostly upon ‘basic consent on faith, church, and tradition, shared by authorities and topic’” (quoting Heinz Schilling). Catholicism “got here to represent the nationwide political id of Portugal, Spain, and after a while even of France, precisely as Protestantism did for England.”
Germany was in a distinct state of affairs. There, territorial states “lacked a ‘nationwide’ tradition to legitimise political independence.” Totally different strains of royal and noble households most well-liked completely different confessions, and “even princes of the similar faith rigorously separated their respective territorial church buildings from one another.” Faith bolstered different mechanisms for establishing nationwide and ethnic id: “Closed borders, restricted mobility, and intermarriage to stop spiritual contamination additionally served to implement political group id. Spiritual obedience to authorities exterior the state was thought of treacherous.”
None of this, Reinhard insists, quantities to a cynical Machiavellian manipulation of faith for functions of state. Somewhat, the political leaders nonetheless believed in the religion they enforced, and believed that it was essential to ascertain true religion to guard the widespread weal.
Confessionalization “meant grants of energy for the State, as a result of the Church grew to become a part of the State of their in addition to in observe. And if not in principle, as in the Catholic case, then at the least in observe.” Hobbes’s description of the church as “nothing however part of political sovereignty,” with the implication that the pope had no energy exterior the Vatican, wasn’t “an aggressive anticipation of a future state of issues, however a easy description of seventh-century actuality.”
(Reinhard, “Reformation, Counter-Reformation, and the Early Trendy State a Reassessment,” The Catholic Historic Assessment 75:three : 383-404.)