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''Cuius regio, eius religio'' is a Latin phrase which literally means "Whose realm, his religion", meaning that the religion of the ruler was to dictate the religion of those ruled. At the Peace of Augsburg of 1555, which ended a period of armed conflict between Roman Catholic and Protestant forces within the Holy Roman Empire, the rulers of the German-speaking states and Charles V, the Emperor, agreed to accept this principle. It was to apply to all the territories of the Empire except for the Ecclesiastical principalities, and some of the cities in those ecclesiastical states, where the question of religion was addressed under the separate principles of ''Reservatum ecclesiasticum'' and ''Declaratio Ferdinandei''. The principle of "cuius regio" gave legitimacy to only two forms of religion within the Empire, Roman Catholicism and Lutheranism, leaving out other Reformed forms of Christianity, such as Calvinism, and radical systems such as Anabaptism. Any other practice of worship beyond the first two named, which were the most widespread in the Empire, was expressly forbidden and considered by the law to be heretical and punishable by death.〔Andrea Del Col: ''L'Inquisizione in Italia.'' Milano: Oscar Mondadori, 2010, pp. 779-780. ISBN 978-88-04-53433-4.〕 Although not explicitly intended to allow the modern ideal of "freedom of conscience", individuals who could not subscribe to their ruler's religion were permitted to leave his territory with their possessions. The Peace of Augsburg generally, and the principle of ''cuius regio, eius religio'' specifically, marked the end of the first wave of organized military action between Protestants and Catholics; however, its limitations did not address the emerging trend toward religious pluralism (co-existence within a single territory) developing throughout the German-speaking lands of the Holy Roman Empire. ==Religious divisions in the Empire== Prior to the 16th century and after the Great Schism, there had been ''one'' dominant faith in Western and Central European Christendom, and that was the Roman Catholic faith. Martin Luther's agenda at first called for the reform of the Catholic Church, but was not necessarily a rejection of the faith ''per se.'' Later on, Luther's movement broke away from the Catholic Church and formed the Lutheran denomination. Initially dismissed by the Holy Roman Emperor Charles V as an inconsequential argument between monks, the idea of a religious reformation accentuated controversies and problems in many of the territories of the Holy Roman Empire, which became engulfed in the ensuing controversy. The new Protestant theology galvanized social action in the German Peasants' War (1524–1526), which were brutally repressed and the popular political and religious movement crushed. In 1531, fearful of a repetition of similar suppression against themselves, several Lutheran princes formed the Schmalkaldic League, an alliance through which they agreed to protect themselves and each other from territorial encroachment, and which functioned as a political alliance against Catholic princes and armies.〔Holborn, generally, see pp. 204–246, for a discussion of Protestant fear of suppression, political divisions, and consolidation of Protestant activities, see pp. 204–210; for Habsburg policy, Schmalkalden activities, and the alliance between Charles and Clement, pp. 214–227.〕 It was broadly understood by princes and Catholic clergy alike that growing institutional abuses within the Catholic Church hindered the practices of the faithful.〔Holborn, p. 205.〕 In 1537, Pope Paul III had called a council to examine the abuses and to suggest and implement reforms. In addition, he instituted several internal reforms. Despite these efforts, and the cooperation of Charles V, rapprochement of the Protestants with Catholicism foundered on different concepts of ecclesiology and the principle of justification.〔Holborn explains that the Papacy was unusually weak at that time, due to the deaths of Julius in 1555 and his successor six weeks later (p. 242); See also Hubert Jedin, ''Konciliengeschichte,'' Freiburg, Herder, 1980, ISBN 978-0-8164-0449-0, p. 85.〕 In the same year, the Schmalkaldic League called its own council, and posited several precepts of faith; Luther was present, but too ill to attend the meetings. When the delegates met again, this time in Regensburg in 1540–41, representatives could agree on the doctrine of faith and justification, but not on the number of sacraments, especially whether or not confession/absolution was sacramental, and they differed widely on the definition of "church".〔Holborn, pp. 227–248.〕 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.〔Holborn, pp. 229–245, particularly pp. 231–232.〕 In 1548 Charles declared an ''interreligio imperialis'' (also known as the Augsburg Interim) through which he sought to find some common ground. This effort succeeded in alienating Protestant and Catholic princes and the ''Curia''; even Charles, whose decree it was, was unhappy with the political and diplomatic dimensions of what amounted to half of a religious settlement.〔Holborn, pp. 231–232.〕 The 1551–52 sessions convened by Pope Julius III at the Catholic Council of Trent restated and reaffirmed Catholic teaching and condemned anew what they perceived as Protestant heresies.〔Holborn, p. 241.〕 The Council was an important part in the inter-ecclesiastical reform of the Catholic Church and further advanced the Catholic Reformation. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「cuius regio eius religio」の詳細全文を読む スポンサード リンク
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