Abstract
Both scholarly and popular perceptions have identified a profound cultural and political realignment of Europe with the Reformation of the sixteenth and seventeenth centuries: a largely Protestant North confronting a predominantly Catholic South. This replaced a medieval conceptual geography of East-West, in which the North (on the basis of scriptural passages) was a zone of sinfulness and danger. This chapter argues that the emergence of a North-South cultural-religious dichotomy was more fraught and uncertain than often supposed. Late medieval North European humanists countered negative perceptions with patriotic accounts of national origins. In the era of the Counter-Reformation, British and Scandinavian Catholic exiles emphasised the intrinsic virtue and orthodoxy of northerners, and the potential for reclaiming their homelands from heresy. Protestants were often ambivalent about the North, not least since northern parts of England, Scotland, Ireland and Denmark-Norway were often associated with Catholic resistance, as well as with magic and superstition. The propaganda of the British Civil Wars reinforced both positive and negative stereotypes. While a cultural association of Protestantism with the North eventually took root, this was a contingent process, and should be seen more as a consequence than a cause of the stabilization of Europe’s confessional borders.
Highlights
Scholars have long inclined to the view that the European Reformation was a quintessentially ‘northern’ phenomenon, and that it contributed to the drawing of new political and cultural boundaries, but to an imaginative reconfiguring of Europe as a whole
Another Swedish woman of aristocratic stock, born centuries earlier, still represented a light in the North for early modern Catholics; Olaus Magnus was an avid promoter of her memory (Johannesson 1991, 157-8)
The Gospel had been preached more clearly in northern than in southern parts, and as for the nations of Britain, ‘Have not we found God working in the North? What changes, what variety of action have our Northern parts both seene and felt? What wonders of mercy and salvation?’ (Caryl 1655, 362-5)
Summary
Scholars have long inclined to the view that the European Reformation was a quintessentially ‘northern’ phenomenon, and that it contributed to the drawing of new political and cultural boundaries, but to an imaginative reconfiguring of Europe as a whole. The centrality of the Reformation to a north-south political division of Europe, and to an accompanying set of social and cultural characteristics, remains something of a scholarly article of faith. In his book The Idea of North, a wide-ranging and stimulating cultural history published in 2005, the British literary historian Peter Davidson writes that ‘in Europe the map of relations between north and south was catastrophically redrawn at the Reformation: a new set of divisions appeared and, from the sixteenth century, travel between north and south was gravely restricted’ (Davidson 2005, 43)
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