Cologne War
The Cologne War was a conflict between Protestant and Catholic factions that devastated the Electorate of Cologne, a historical ecclesiastical principality of the Holy Roman Empire, within present-day North Rhine-Westphalia, in Germany. The war occurred within the context of the Protestant Reformation in Germany and the subsequent Counter-Reformation, and concurrently with the Dutch Revolt and the French Wars of Religion.
Also called the Seneschal's War or the Seneschal Upheaval and occasionally the Sewer War, the conflict tested the principle of ecclesiastical reservation, which had been included in the religious Peace of Augsburg. This principle excluded, or "reserved", the ecclesiastical territories of the Holy Roman Empire from the application of cuius regio, eius religio, or "whose rule, his religion", as the primary means of determining the religion of a territory. It stipulated instead that if an ecclesiastical prince converted to Protestantism, he would resign from his position rather than force the conversion of his subjects.
In December 1582, Gebhard Truchsess von Waldburg, the Prince-elector of Cologne, converted to Protestantism. The principle of ecclesiastical reservation required his resignation. Instead, he declared religious parity for his subjects and, in 1583, married Agnes von Mansfeld-Eisleben, intending to convert the ecclesiastical principality into a secular, dynastic duchy. A faction in the Cathedral Chapter elected another archbishop, Ernst of Bavaria.
Initially, troops of the competing archbishops of Cologne fought over control of sections of the territory. Several of the barons and counts holding territory with feudal obligations to the Elector also held territory in nearby provinces: Westphalia, Liege, and the Southern, or Spanish Netherlands. Complexities of enfeoffment and dynastic appanage magnified a localized feud into one including supporters from the Electorate of the Palatinate and Dutch, Scots, and English mercenaries on the Protestant side, and Bavarian and papal mercenaries on the Catholic side. The conflict coincided with the Dutch Revolt, 1568–1648, encouraging the participation of the rebellious Dutch provinces and the Spanish. In 1586, the conflict expanded further, with the direct involvement of Spanish troops and Italian mercenaries on the Catholic side, and financial and diplomatic support from Henry III of France and Elizabeth I of England on the Protestant side.
The war concluded with the victory of the Catholic archbishop Ernst, who expelled the Protestant archbishop Gebhard from the Electorate. This outcome consolidated Wittelsbach authority in north-west Germany and encouraged a Catholic revival in the states along the lower Rhine. More broadly, the conflict set a precedent for foreign intervention in German religious and dynastic matters, which would be widely followed during the Thirty Years' War.
Background
Religious divisions in the Holy Roman Empire
Prior to the 16th century, the Catholic Church had been the sole official Christian faith in the Holy Roman Empire. Martin Luther's initial agenda called for the reform of the Church's doctrines and practices, but after his excommunication from the Church his ideas became embodied in an altogether separate religious movement, Lutheranism. Initially dismissed by Holy Roman Emperor Charles V as an inconsequential argument between monks, the idea of a reformation of the Church's doctrines, considered infallible and sacrosanct by Catholic teaching, accentuated controversy and competition in many of the territories of the Holy Roman Empire and quickly devolved into armed factions that exacerbated existing social, political, and territorial grievances. These tensions were embodied in such alliances as the Protestant Schmalkaldic League, through which many of the Lutheran princes agreed to protect each other from encroachment on their territories and local authority; in retaliation, the princes that remained loyal to the Catholic Church formed the Holy League. By the mid-1530s, the German-speaking states of the Holy Roman Empire had devolved into armed factions determined by family ties, geographic needs, religious loyalties, and dynastic aspirations. The religious issue both accentuated and masked these secular conflicts.Princes and clergy alike understood that institutional abuses hindered the practices of the faithful, but they disagreed on the solution to the problem. The Protestants believed a reform of doctrine was needed while those that remained Catholic wished to reform the morals of the clergy only, without sacrificing Catholic doctrine. Pope Paul III convened a council to examine the problem in 1537 and instituted several internal, institutional reforms intended to obviate some of the most flagrant prebendary abuses, simony, and nepotism; despite efforts by both the Holy Roman Emperor Charles V and the Roman Pontiff, unification of the two strands of belief foundered on different concepts of "Church" and the principle of justification. Catholics clung to the traditional teaching that the Catholic Church alone is the one true Church, while Protestants insisted that the Church Christ founded was invisible and not tied to any single religious institution on earth. Regarding justification, the Lutherans insisted that it occurred by faith alone, while the Catholics upheld the traditional Catholic doctrine that justification involves both faith and active charity. The Schmalkaldic League called its own ecumenical council in 1537, and set forward several precepts of faith. When the delegates met in Regensburg in 1540–41, representatives agreed on the doctrine of faith and justification, but could not agree on sacraments, confession, absolution, and the definition of the church. Catholic and Lutheran adherents seemed further apart than ever; in only a few towns and cities were Lutherans and Catholics able to live together in even a semblance of harmony. By 1548, political disagreements overlapped with religious issues, making any kind of agreement seem remote.
In 1548 Charles declared an interreligio imperialis through which he sought to find some common ground for religious peace. This effort alienated both Protestant and Catholic princes and the papacy; even Charles, whose decree it was, was unhappy with the political and diplomatic dimensions of what amounted to half of a religious settlement. The 1551–52 sessions convened by Pope Julius III at the supposedly ecumenical Council of Trent solved none of the larger religious issues but simply restated Catholic teaching and condemned Protestant teaching as heresies.
Overcoming religious division
Charles' interim solution failed. He ordered a general Diet in Augsburg at which the various states would discuss the religious problem and its solution. He himself did not attend, and delegated authority to his brother, Ferdinand, to "act and settle" disputes of territory, religion, and local power. At the conference, Ferdinand cajoled, persuaded, and threatened the various representatives into agreement on three important principles. The principle of cuius regio, eius religio provided for internal religious unity within a state: The religion of the prince became the religion of the state and all its inhabitants. Those inhabitants who could not conform to the prince's religion were allowed to leave, an innovative idea in the 16th century; this principle was discussed at length by the various delegates, who finally reached agreement on the specifics of its wording after examining the problem and the proposed solution from every possible angle. The second principle covered the special status of the ecclesiastical states, called the ecclesiastical reservation, or reservatum ecclesiasticum. If the prelate of an ecclesiastic state changed his religion, the men and women living in that state did not have to do so. Instead, the prelate was expected to resign from his post, although this was not spelled out in the agreement. The third principle, known as Ferdinand's Declaration, exempted knights and some of the cities from the requirement of religious uniformity, if the reformed religion had been practiced there since the mid-1520s, allowing for a few mixed cities and towns where Catholics and Lutherans had lived together. It also protected the authority of the princely families, the knights, and some of the cities to determine what religious uniformity meant in their territories. Ferdinand inserted this at the last minute, on his own authority.Remaining problems
After 1555, the Peace of Augsburg became the legitimating legal document governing the co-existence of the Lutheran and Catholic faiths in the German lands of the Holy Roman Empire, and it served to ameliorate many of the tensions between followers of the so-called Old Faith and the followers of Luther, but it had two fundamental flaws. First, Ferdinand had rushed the article on ecclesiastical reservation through the debate; it had not undergone the scrutiny and discussion that attended the widespread acceptance and support of cuius regio, eius religio. Consequently, its wording did not cover all, or even most, potential legal scenarios. The Declaratio Ferdinandei was not debated in plenary session at all; using his authority to "act and settle," Ferdinand had added it at the last minute, responding to lobbying by princely families and knights.While these specific failings came back to haunt the Empire in subsequent decades, perhaps the greatest weakness of the Peace of Augsburg was its failure to take into account the growing diversity of religious expression emerging in the evangelical and Reformed traditions. Other confessions had acquired popular, if not legal, legitimacy in the intervening decades and by 1555, the reforms proposed by Luther were no longer the only possibilities of religious expression: Anabaptists, such as the Frisian Menno Simons and his followers; the followers of John Calvin, who were particularly strong in the southwest and the northwest; and the followers of Huldrych Zwingli were excluded from considerations and protections under the Peace of Augsburg. According to the Augsburg agreement, their religious beliefs remained heretical.