By William A. Pelz
alongside the best way, William A. Pelz examines the German peasant wars of Thomas Müntzer, the bourgeoisie revolutions of the eighteenth century, the increase of the commercial employee in England, the turbulent trip of the Russian Soviets, the position of the eu operating type in the course of the chilly struggle, and the innovative scholars in 1968. He then brings his tale to the current day, the place we proceed to struggle to forge a substitute for a heartless and sometimes barbaric monetary system.
As Germany and Greece argue over who owes what, with the very proposal of Europe crumbling round them, Pelz’s available, provocative background couldn't be timelier. guaranteed to resonate with enthusiasts of books like Howard Zinn’s A People’s historical past of the United States, this people’s historical past sweeps away the drained platitudes of the privileged and gives a chance to appreciate the tale of Europe from the floor up.
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Extra info for A People’s History of Modern Europe
36 Why such vigor in attacking the Anabaptists when the Roman Catholic Church remained the most powerful religious organization in Europe? Of course, that fundamental differences in theology played a part is clear, but far from the whole story. Correctly or not, those they called Anabaptists were seen as the seed of the 1525 German Peasant Revolt and as such, a threat to established order—be it Catholic, Lutheran, or Calvinist. Luther and Calvin were both in the process of carving out zones of power and influence outside the writ of the Roman Catholic Church.
Any call to resist papal exploitation, such as church taxes, quickly led people to question secular oppression. If the Church had strayed from the teachings of Christ, should not Christians live as the Son of God in the same manner his disciples had? If, as Jesus said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God,”10 how should we think of the nobility? And, if Christ is the model, why not share everything as had been the practice of Jesus and the early believers.
As we know, the Roman Catholic Church burnt Hus in 1415 for the trouble he incited. In this he followed in a long line of Church suppression, as witnessed in the case of the Cathars. The point is that, while theologians may have seen their opposition to the Roman Catholic Church establishment mainly as matters of faith, the common people often interpreted religious dissent as a call to reject the established order—both lay and clerical. Any call to resist papal exploitation, such as church taxes, quickly led people to question secular oppression.