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History of Urcea (1402-1575): Difference between revisions
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The '''History of Urcea from 1402-1575''', sometimes also called the '''Reformation Period''', consists of period of time from the establishment of [[House de Weluta]] on the throne of [[Urcea]] to the end of the [[Great Confessional War]]. Though the period began with efforts at reconstruction and a sense of unity reestablished throughout the realm, including peripheral areas of [[Canaery]] and [[the Cape (Urcean province|the Cape]], it soon became consumed by religious discord throughout the Kingdom and renewed dynastic struggle. The end of the period was characterized by war between the de Welutas and the Julio-Angloise against the backdrop of the {{wp|Protestant Reformation}} and [[The Anarchy]], socio-political events which resulted [[Great Confessional War]] and entrenchment of the [[Catholic Church]] within [[Urcea]]. The end of this period saw significant reforms take place, most notably including significant changes to the [[Social class in Urcea|social class system in Urcea]]. | The '''History of Urcea from 1402-1575''', sometimes also called the '''Reformation Period''', consists of period of time from the establishment of [[House de Weluta]] on the throne of [[Urcea]] to the end of the [[Great Confessional War]]. Though the period began with efforts at reconstruction and a sense of unity reestablished throughout the realm, including peripheral areas of [[Canaery]] and [[the Cape (Urcean province|the Cape]], it soon became consumed by religious discord throughout the Kingdom and renewed dynastic struggle. The end of the period was characterized by war between the de Welutas and the Julio-Angloise against the backdrop of the {{wp|Protestant Reformation}} and [[The Anarchy]], socio-political events which resulted [[Great Confessional War]] and entrenchment of the [[Catholic Church]] within [[Urcea]]. The end of this period saw significant reforms take place, most notably including significant changes to the [[Social class in Urcea|social class system in Urcea]], as well as the implementation of the {{Wp|Counter Reformation}} and a transformation to the Urcean national identity during the reign of [[Leo III, Emperor of the Levantines|King Leo II]]. | ||
==de Welutas established== | ==de Welutas established== | ||
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The Counter Reformation would take on an additional level in Urcea beginning in around [[1569]]. Leo's interest in it seems to not only have been institutional reform, but a major cultural revolution. In his private letters, he wrote that "the initial triumphs of the Julio-Angloise came...not only from an apathy towards the true faith among the subjects of the Kingdom, who should have surely rejected their illegitimacy...but also in our inability to curry the divine favor." In this sense, Leo viewed himself to be analogous to the Biblical King {{wp|Hezekiah}}, who enacted religious reform and cleansed the Temple in {{wp|Jerusalem}}. Leo wrote that Urcea "was still hot and formable from the war" and that "it must be reforged...as a holy nation." To this end, Leo began to attempt cultural reform by both example and by means of a recasting of the role of the monarchy in Urcean life. In {{wp|Easter}} [[1570]], in thanksgiving for his restoration to the Throne, Leo began a Kingdom-wide on-foot procession of himself and his entourage from [[Urceopolis (City)|Urceopolis]] to [[Cálfeld]], which would depart on Easter Sunday and arrive on the feast of {{wp|Corpus Christi}}. During that time, Leo met with thousands of his subjects, endowed dozens of churches, schools, and hospitals, led prayer services, and allowed his retainers and other nobles to live lavishly in camp while he lived in an austere tent. The Pilgrimage of 1569 was remembered by contemporaries - noble and common alike - as one of the most elaborate and memorable occasions of their lifetime, and in some instances it had been the first time an [[Apostolic King of Urcea|Apostolic King]] had visited many places within the Kingdom, not including while on campaign. As part of his overall agenda of engendering greater faith and devotion, Leo erected large statues and other monuments at every city he visited in [[1569]], some of which still remain today. | The Counter Reformation would take on an additional level in Urcea beginning in around [[1569]]. Leo's interest in it seems to not only have been institutional reform, but a major cultural revolution. In his private letters, he wrote that "the initial triumphs of the Julio-Angloise came...not only from an apathy towards the true faith among the subjects of the Kingdom, who should have surely rejected their illegitimacy...but also in our inability to curry the divine favor." In this sense, Leo viewed himself to be analogous to the Biblical King {{wp|Hezekiah}}, who enacted religious reform and cleansed the Temple in {{wp|Jerusalem}}. Leo wrote that Urcea "was still hot and formable from the war" and that "it must be reforged...as a holy nation." To this end, Leo began to attempt cultural reform by both example and by means of a recasting of the role of the monarchy in Urcean life. In {{wp|Easter}} [[1570]], in thanksgiving for his restoration to the Throne, Leo began a Kingdom-wide on-foot procession of himself and his entourage from [[Urceopolis (City)|Urceopolis]] to [[Cálfeld]], which would depart on Easter Sunday and arrive on the feast of {{wp|Corpus Christi}}. During that time, Leo met with thousands of his subjects, endowed dozens of churches, schools, and hospitals, led prayer services, and allowed his retainers and other nobles to live lavishly in camp while he lived in an austere tent. The Pilgrimage of 1569 was remembered by contemporaries - noble and common alike - as one of the most elaborate and memorable occasions of their lifetime, and in some instances it had been the first time an [[Apostolic King of Urcea|Apostolic King]] had visited many places within the Kingdom, not including while on campaign. As part of his overall agenda of engendering greater faith and devotion, Leo erected large statues and other monuments at every city he visited in [[1569]], some of which still remain today. | ||
Pamphleteers and scholars in Leo's employ began to publish a large number of documents and books arguing, in line with the ongoing Counter Reformation, that the Apostolic King governed Urcea on God's behalf for the benefit of the Urcean people. Most scholars made an effort to distinguish this from a {{wp|divine right of kings}}, stating that Leo ruled because of his own devotion to God and the [[Catholic Church]], making the point that the nation would be similarly endowed should it follow him in faith. In [[1570]], the Pope gave Leo the title {{wp|fidei defensor}}, "defender of the faith". As new seminaries began operation, Leo began to generously endow these institutions in order to accept more [[Social_class_in_Urcea#Freeman|freemen]] into the Clergy. Leo wrote that it was his belief many of the commoners saw religion as "...an exercise of the minds of the nobles" and that greater connection between the Crown, Church, and people were necessary. | Pamphleteers and scholars in Leo's employ began to publish a large number of documents and books arguing, in line with the ongoing Counter Reformation, that the Apostolic King governed Urcea on God's behalf for the benefit of the Urcean people. Most scholars made an effort to distinguish this from a {{wp|divine right of kings}}, stating that Leo ruled because of his own devotion to God and the [[Catholic Church]], making the point that the nation would be similarly endowed should it follow him in faith. In [[1570]], the Pope gave Leo the title {{wp|fidei defensor}}, "defender of the faith". As new seminaries began operation, Leo began to generously endow these institutions in order to accept more [[Social_class_in_Urcea#Freeman|freemen]] into the Clergy. Leo wrote that it was his belief many of the commoners saw religion as "...an exercise of the minds of the nobles" and that greater connection between the Crown, Church, and people were necessary. Although national identity as a concept was not yet devised, most historians believe that Leo's overall aim was to imbue the Urcean national sense with an inherent Catholicity, not only for its own sake but in order to ensure a permanent place for Catholic rulers generally and House de Weluta specifically. | ||
Leo's religious reforms would continue after the war with a spate of church building that occurred throughout most of the 17th century, rebuilding much of Urcea's ecclesiastical architecture in the unquestionably Catholic {{wp|Baroque architecture}}. Most scholars attribute Leo's reign as the beginning of a distinct Urcean idea of governance and the relationship between the King, Church, and society. | Leo's religious reforms would continue after the war with a spate of church building that occurred throughout most of the 17th century, rebuilding much of Urcea's ecclesiastical architecture in the unquestionably Catholic {{wp|Baroque architecture}}. Most scholars attribute Leo's reign as the beginning of a distinct Urcean idea of governance and the relationship between the King, Church, and society. | ||