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Martin Luther was a German professor who later was a priest. In 1517,  Luther wrote the 95 theses and nailed them to the front doors of the Wittenberg Castle church so everyone one who went in the church got to read about Luther's ideas and complaints. He first couple of theses contained Luther’s central ideas of God. The other 93 were mostly about criticizing the practice of indulgences. Later in his life, Luther returned to Wittenberg and discovered his writing had influenced his readers. After that time, sadly, Martin Luther died on February 18, 1546.

(https://www.history.com/topics/reformation/martin-luther-and-the-95-theses) and
(History Textbook)

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Roman Catholicism is a concept that passes the beliefs and practices of numerous Christian denominations. Catholicism is most commonly associated with the faith and practices of the Roman Catholic Church that is run by the Pope in Rome. The Roman Church has about 1.3 billion baptized Catholics worldwide. The Catholic Church taught that the church was founded by Jesus Christ in his Great Commission. People use the belief of Catholic for the sense of indicating a self-understanding of faith and practice. Roman Catholicism is famous in the Roman Catholic Church for their teachings and beliefs.
(https://en.wikipedia.org/wiki/Catholic_Church)

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The central theological battle of the Reformation was the doctrine of justification. The question was basic: How are we saved? For the reformers, justification was an objective event: the sinner is declared righteous on account of Christ's work and stands righteous before God through Christ. The only subjective contribution is passive, receptive faith.

Christ's incarnation drives this extra nos (external, objective, "outside of us") aspect of justification. Just as flesh avails God to us extra nos in the person of Christ-such that a leper who needed healing went to something outside himself contoured by a flesh and blood body (Christ)-so also in Christ's mystical body, the church, is salvation contoured in those extra nos gifts founding the church: the sacraments and preached word.

Grace in this context is sheer gift. The incarnation guides this aspect of grace as well. If Christ is extra nos, contoured by a body distinct from me, I know where Christ ends and I begin. He alone is holy; I am a sinner needing mercy. He gives; I receive. Whatever Christ has, I possess by sheer gift. My posture is passive, like Mary responding to Gabriel's promise, "Let it be to me according to your word."

The Roman Catholic position, argued the Protestants, ratified monasticism's optimism about what man could do to cooperate with God in his salvation. The issue goes back to Augustine's battle with Alexandrian theology and its heirs in the monastic movement, typified by Augustine's nemesis, fourth-century British monk Pelagius. Monasticism tends toward mysticism and extreme asceticism, both of which suggest optimism about what man can contribute toward his salvation. The protestors accused Rome of semi-Pelagianism.

The "semi" is because Roman Catholic theology also centers on grace, but sees grace as a substance working renewal in the justified person. If Reformation doctrine emphasizes Christ as an extra nos savior saving the incapacitated sinner by sheer gift, the Roman Catholic position emphasizes Christ as an example to follow, guiding the grace-infused sinner so he can contribute to salvation by "faith working through love."

The irony is, in worship the Roman Catholic Church lives out what is described above as the Reformation position. Meanwhile, many of the heirs of the Reformation could not worship more out of line with the Reformation doctrine of justification. Let's flesh this out.

How Liturgical Worship Arises from Justification

The Roman Catholic Church will never dispense with the Mass. It can't. Mass is the historical liturgical service centered in the Eucharist. Confirmed that Christ is bodily present in holy communion, no Roman Catholic goes through a week without invitation to that mystery of the incarnation. Christ is present in church not as some spiritual energy possessing the souls of individuals through the shamanistic skills of a good preacher, but in his flesh and blood presence in the sacrament. He's a gift external to the suppliant. Christ and suppliant are distinct, and the Mass works communion between the two.

Christ's bodily presence in worship compels particular elements of the liturgy. If Christ sits at the right hand of the Father but is bodily present at the altar, then the right hand of the Father is at the altar. Heaven is on earth. A cloud of saints and angels mystically gathers at the altar.

So, if these angels celebrate the return of sinners to Christ (Luke 15:10), then a truly biblical worship would partake in whatever the angels are singing in heaven. We get two examples of what they're eternally singing in the Bible, the "Holy, Holy, Holy" ( Sanctus) and the "Gloria in Excelsis," both of which appear in the liturgy. These elements testify that we stand righteous before God in heaven. Or consider the Kyrie (the "Lord, have mercy"). If we are in Christ's bodily presence like a leper in Jesus' day, we can't do better than to utter the prayer Jesus declared to be "great faith," which had a happy ending every time it was uttered.

Finally, consider how incense testifies to the real presence of a resurrected body buried in spices. As the smell of spices would announce the bodily presence of him who spent three days immersed in them, so does that same smell announce the presence of that same body in church today. Couple this with the idea that our prayers ascend like incense to the Father through the one that smells like spices, and you get a thousand diamond refractions' worth of beautiful theology going on as the incense embraces the congregation.

We could go on and on with all the elements of the liturgy, but here's the point: this liturgical picture exactly portrays the Reformation doctrine of justification. Sinners are brought into the presence of God, beseech his mercy, and by declaration (absolution) and imputation of Christ's righteousness in the sacraments, they stand righteous before the throne of God, evidenced by the heavenly banquet they enjoy in his presence with all the angels. It's all quite literal and objective, because the formal elements of the historic liturgy testify to literal and objective things, namely, our justification before God in Christ.

Formal Worship from a Formal Savior

There's something else to consider going back to that extra nos nature of Christ's gifts. Liturgical worship is formal worship. It's formal because Christ himself is a "formal" savior, having taken "the form of a servant," and being formally present in the church. He's not some abstracted psychic energy or archetype, as the Gnostics taught.

The formal elements of worship, rooted as they are in the gospel, remind us that the faith of the church is really the faith of Christ established extra nos. The faith of the church is distinct from me, yet it calls me to partake. Again, there's no fuzzy line where Christ ends and I begin. Christ's faith is put on my lips extra nos, from a formal and external worship. It's not conjured up by my faculties of emotion, intelligence, or will, although it certainly triggers reactions in these human faculties.

The "Our Father" is illustrative. It powerfully states the Christian faith. We can only pray "Our Father" through the only-begotten Son who became man, for only this man has reclaimed that holy status in the image of God lost by Adam. Christ alone is holy, says the liturgy itself, and only through him are we worthy to stand in God's presence and call him "Father."

Christ has wrapped us in his humanity, imputing his righteousness to us through baptism and communion as a gift of our justification. Crying out "Abba Father" or "Our Father" is a true working of the Holy Spirit, working in us Christ's status as God's only-begotten Son, so that what he has by nature, we have by the grace of adoption.

The point is, we don't do the "Our Father." The "Our Father" does us! The Holy Spirit is working Christ's faithful obedience as God's Son in us. We ourselves may be tuning in and out of the prayer, going through the typical ups and downs of faith, but Christ is forever lodged at God's right hand in perfect righteousness and holiness, grounding our own faith in his perfect faith. This is the glory of externalizing, and therefore formalizing, the elements of the liturgy. They don't count on my human faculties to make them effective, but refer the operation of my faith to Christ and the Holy Spirit.

The seed analogy is helpful. A seed is external and distinct from the soil it's planted in, but its entire mission is to, along with water, draw from inert soil and work it into living material. The soil contributes nothing, but is purely acted upon. There's a reason Jesus uses the seed analogy more than any other to show how the kingdom of God works. Christ is the seed working through the liturgy. The water is baptism. We are the soil being shaped into the new man in a purely passive process.

The liturgy is like the bed the four men used to carry the lame man to Jesus. Jesus saw "their" faith and absolved the lame man. Similarly, through the liturgy of the church, my lameness is often carried through to Jesus by the church's prayer, and on account of "their faith," I am brought to a place where I too am absolved. This, by the way, is why infant baptism is easy to understand in liturgical churches and ultimately why it's a non-negotiable for any non-Gnostic understanding of Christ and faith.

How Things Got Off Track

The Lutheran reformers declared, "the Mass is retained among us, and celebrated with the highest reverence." They repeatedly affirmed their desire to continue the catholic traditions of worship, minus elements they believed corrupted it. Other Reformation churches followed suit to varying degrees. But several decades ago, it became fashionable in Protestant churches to gut the liturgy or dump it altogether.

In informal worship, the impulse is from inspiring music and rhetorical manipulation toward moral action, therapeutic frisson, or political activism.

Typically the first things to go were the angelic canticles. Congregations decided-through majority vote? Because the pastor felt God told him to? Because the worship team heard a cooler song on K-Love?-to veil the reality of our justification before God, that we stand before God surrounded by angels and their eternal song.

One by one, all the elements of the historic liturgy got dumped or replaced by cheesy substitutes, all of them snuffing out the existential reality of salvation, that we stand before God in the righteousness of Christ. This undermined the Reformation doctrine of justification. Protestant churches will claim a doctrinally correct view of justification-you can find it on their "What we believe" page at their website-but what the doctrine means has no bearing on their worship practices.

Unwittingly, Reformation churches were adopting the worship practices of the Radical Reformation, a millenarian movement predating the Reformation but piggybacking on it. The millenarians believed history was moving beyond the "Age of the Son" with its extra nos focus on church, ministry, and sacraments into a new "Age of the Spirit." In this new age, the Spirit of God works not through a church, but more organically, in cooperation with man, resulting in purity, works of love, and establishing the kingdom of God on earth.

This move from the external and formal to the internal and informal has implications for worship. In formal worship, the impulse is away from my incapacitated self toward biblically framed formal elements defining communion with Christ. In informal worship, the impulse is from inspiring music and rhetorical manipulation toward moral action, therapeutic frisson, or political activism. Completely disconnected from any formal qualities, worship becomes purposely-philosophically, even-informal, testifying to the "outside of the box" ways in which the Spirit may work on any given individual. Again, as the millenarians taught us, we've moved to a freer age of the Spirit, a "spiritual but not religious" age.

This 'whatever it takes' segues nicely into that art of human manipulation: marketing.

Say what you want about this sort of worship, it's popular and effective for the ends it seeks, precisely because it allows for whatever it takes to move people to action. This "whatever it takes" segues nicely into that art of human manipulation: marketing. Marketing is crafty enough to realize you have to rarefy social trends and reconstitute them in the products you sell. Such alchemy will guarantee the widest market and appeal at a gut level.

Protestant churches gobbled up the esoteric wisdom of marketing gurus in the 1980s, convinced their "church growth" business principles were precisely the "paradigm shift" needed to divert losses in the church. The problem was, that "paradigm shift" was a distinct move away from the historic understanding of the incarnation and justification. Meanwhile it embraced Gnostic spirituality, a spirituality rooted more in images and phantasms of a personalized Christ, constituted from the deconstructed fragments of my yearning, consuming self, shaped in the recesses of my inner self through the manipulations of emotive music and crafty dramaturgy.

This has resulted in several crises in Protestantism: loss of membership, odd upstart movements like the Emergent Church movement, and a loss of identity vis a vis politics (if your program is to establish the kingdom of God in America, you rapidly become a political progressive).

Why Non-liturgical Worship Leads to Progressive Politics

Moving from formal to informal worship has political implications. Paul Kleppnor's book, "The Cross of Culture" (1970) provides a crucial data piece explaining how Pietism, Puritanism, and Hegelianism led to modern American progressivism. Surprisingly, he argues, it all boiled down to two worship orientations in the crucible of nineteenth-century American politics: a ritualistic one and a pietistic one (his words). The latter laid the foundation for the rise of American progressivism.

I'll believe God's using me to establish his kingdom on earth. These are the theological roots undergirding the political religion that is modern leftism.

On the ritualistic side were German and Irish immigrants-Lutherans and Catholics-who tended toward the Democratic Party, in part because it left them alone to practice their religion as they wanted. On the pietistic side were native-born Republicans, more aligned to millenarian, revivalistic theology, who believed it their Christian calling to impose holiness laws and their vision of Americanism-the new Israel, the kingdom of God on earth-on the ritualistic immigrants. (This is why to this day parochial schools tend to be Lutheran or Catholic; U.S. public schools were at first tools of Puritans and revivalists to impose their millenarian agenda. Some things never change.)

Why would divergent worship practices-formal versus informal-lead to divergent attitudes toward political involvement? It all goes back to the Reformation doctrine of justification. If Christ is extra nos, as he is in the liturgy, then he's imputed on me as a gift from the outside. There's no expectation I'll be transformed into the likeness of God. I can't. This is Christ's show, and I remain distinct from him.

Also, recognizing my own incapacitation, I'll never think humanity can be mustered to the cause of positive governance. If anything, government needs negative checks, as does human nature. No establishment of the kingdom of God on earth for a ritualist!

However, if God "leaks" out of Christ and the sacramental life of the church into me, I can imagine myself as the sacrament, as God's incarnated presence effecting change in the world through my cooperation with God's Spirit. I'll believe God's using me to establish his kingdom on earth. These are the theological roots undergirding the political religion that is modern leftism.

Where to Go from Here

The solution is to restore the Reformation doctrine of justification and live out the implications of that doctrine in worship. This means reestablishing the historical liturgical forms. Non-liturgical worship, like Radical Reformation theology, puts a demand on the self that is, quite frankly, exhausting. Liturgical worship, because it surrenders faith from self to something outside of me, is a break from the exhaustion.

Perry Miller brilliantly remarked that Puritanism took people off the treadmill of indulgences but put them on the iron couch of introspection. The historic doctrine of justification was not only the antidote to indulgences, but can also be an antidote to the tyranny of self today in the American culture begot by Puritanism and later by Hegelian Pietism, whose heirs in the modern leftist religion have been dealing with the frustrating paradoxes of their own idolization of self. A proper embrace of historic worship, which so beautifully acts out the doctrine of justification, is where the healing begins. Why? Because Christ is where the healing begins.

If Protestantism is to retain its central defining doctrinal characteristic, the justification of the believer, they will need to learn something from the Roman Catholics, and reestablish the Mass in its rightful spot along with all the other historic Christian confessions. Otherwise, its 500th anniversary this October 31, I fear, will be a one and done.

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How Catholics Can Get Protestants Back To Their Reformation Roots

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The central theological battle of the Reformation was the doctrine of justification. The question was basic: How are we saved? For the reformers, justification was an objective event: the sinner is declared righteous on account of Christ's work and stands righteous before God through Christ. The only subjective contribution is passive, receptive faith.

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Anabaptist is the belief that baptism should only be administered to adults who believe, held by a radical Protestant during the 1520s-1530s. The beliefs of the Anabaptist was threatening to local governments and religious groups such as Protestants and Catholics. Most Anabaptist believed in separation in the church. Also, new Anabaptist communities and teachings emerged under new leaders. In the early years, many of the Anabaptist were followers of Zwingli in Zurich, who was a leader in the reformation. The belief of Anabaptist still leads on to this day.

(https://study.com/academy/lesson/the-anabaptists-history-beliefs-quiz.html) and
(https://www.britannica.com/topic/Anabaptists)

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Calvinism is a major branch of Protestantism that follows tradition and forms of Christian practice of John Calvin. In the 16th century, Calvinism broke from the Roman Catholic Church. Calvinism began with the Protestant Reformation in Switzerland where one named Huldrych Zwingli originally taught. Some beliefs in the Calvinism were that Calvin believed that salvation is only possible through the grace of God. Also, he believed God alone knows who is saved and who isn't. The main five points of the Calvinism were Total Depravity, Unconditional Election, Limited Atonement, Irresistible Grace, and Perseverance of the Saints. Calvinism is well known in history and it's story carries on.
(https://en.wikipedia.org/wiki/Calvinism) and (https://www.history.com/topics/reformation/the-origins-of-calvinism-video)

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Anglicanism is a Western Christian tradition that developed by practices in the Church of England. Anglicanism is based on the Bible and some of the writing by the Church Fathers. The Church of England is known as the original church of the Anglican Communion. Anglicans believed that the catholic's faith is revealed in the Holy Scripture. Anglicans used the book of common prayers, the collection of services that worshipers used in most Anglican churches. It was called common prayers because the Church of England previously followed different beliefs and prayers.
(https://en.wikipedia.org/wiki/Anglicanism)

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Lutheranism is a major branch of Western Christianity that is associated with the teaching of Martin Luther. Lutherans believe that humans are saved from their sins by God's grace of faith on the basis of Scripture. Lutheranism is many of the outward symbols and structures of Catholicism. Most Lutheran churches have altars, and their clergy wear vests similar to what the catholic priests wore. Luther's efforts to reform the practice of the church launched the Protestant Reformation. The split between the Lutherans and the Catholics was made public with the 1521 Edict and Luther decided to officially ban citizens of the Holy Roman Empire from defending or spreading his ideas.
(https://www.newsmax.com/t/newsmax/article/635789/113) and
(https://en.wikipedia.org/wiki/Lutheranism)

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An Indulgence is a document of paper signed by the Pope that was believed to be a way to shorten one's time in Purgatory when they passed away, and to forgive one for the penalties or sins they committed. Purgatory was believed to be a place souls went to be punished for their sins when they died. Once they have paid off their sins in Purgatory they were sent off to heaven. Most people thought the church was letting people buy their way into heaven. In the  11th and 12th centuries, the idea of purgatory took place and the Popes became activist leaders of the reforming church.
(https://en.wikipedia.org/wiki/Indulgence) and
(History Note Book)

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The Edict of Nantes  was signed in April 1598 by King Henry IV of France. It granted the people of protestants of France rights in the nation, which was catholic at that time. The edict offered many specific concessions to the protestants, such as working rights and information about the king. The Edict of Nantes ended the religious wars that had affected France during the 16th century.  It succeeded in repairing peace and unity in France, even thought it was not pleased by either of the people.
(History Book)
(https://www.history.com/topics/france/huguenots)
(https://en.wikipedia.org/wiki/Edict_of_Nantes)

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Contents

1. Early Life and Reign of Louis XIV

2. Louis XIV Assumes Control of France

3. The Arts and the Royal Court Under Louis XIV

4. Louis XIV and Foreign Policy

5. Louis XIV and Religion

6. Death of Louis XIV

The reign of France's Louis XIV (1638-1715), known as the Sun King, lasted for 72 years, longer than that of any other known European sovereign. In that time, he transformed the monarchy, ushered in a golden age of art and literature, presided over a dazzling royal court at Versailles, annexed key territories and established his country as the dominant European power. During the final decades of Louis XIV's rule, France was weakened by several lengthy wars that drained its resources and the mass exodus of its Protestant population following the king's revocation of the Edict of Nantes.

Early Life and Reign of Louis XIV

Born on September 5, 1638, to King Louis XIII of France (1601-1643) and his Habsburg queen, Anne of Austria (1601-1666), the future Louis XIV was his parents' first child after 23 years of marriage; in recognition of this apparent miracle, he was christened Louis-Dieudonné, meaning "gift of God." A younger brother, Philippe (1640-1701), followed two years later. When the king died on May 14, 1643, 4-year-old Louis inherited the crown of a fractured, unstable and nearly insolvent France. After orchestrating the annulment of Louis XIII's will, which had appointed a regency council to rule on the young king's behalf, Anne served as sole regent for her son, assisted by her chief minister and close confidant, the Italian-born Cardinal Jules Mazarin (1602-1661).

Did you know? At the Palace of Versailles, aristocrats were expected to compete for the privilege of watching Louis XIV wake up, eat meals and prepare for bed.

During the early years of Louis XIV's reign, Anne and Mazarin introduced policies that further consolidated the monarchy's power, angering nobles and members of the legal aristocracy. Beginning in 1648, their discontent erupted into a civil war known as the Fronde, which forced the royal family to flee Paris and instilled a lifelong fear of rebellion in the young king. Mazarin suppressed the revolt in 1653 and by decade's end had restored internal order and negotiated a peace treaty with Hapsburg Spain, making France a leading European power. The following year, 22-year-old Louis married his first cousin Marie-Thérèse (1638-1683), daughter of King Philip IV of Spain. A diplomatic necessity more than anything else, the union produced six children, of whom only one, Louis (1661-1711), survived to adulthood. (A number of illegitimate offspring resulted from Louis XIV's affairs with a string of official and unofficial mistresses.)
READ MORE: 9 Things You May Not Know About Louis XIV
Louis XIV Assumes Control of France

After Mazarin's death in 1661, Louis XIV broke with tradition and astonished his court by declaring that he would rule without a chief minister. He viewed himself as the direct representative of God, endowed with a divine right to wield the absolute power of the monarchy. To illustrate his status, he chose the sun as his emblem and cultivated the image of an omniscient and infallible "Roi-Soleil" ("Sun King") around whom the entire realm orbited. While some historians question the attribution, Louis is often remembered for the bold and infamous statement "L'État, c'est moi" ("I am the State").

Immediately after assuming control of the government, Louis worked tirelessly to centralize and tighten control of France and its overseas colonies. His finance minister, Jean-Baptiste Colbert (1619-1683), implemented reforms that sharply reduced the deficit and fostered the growth of industry, while his war minister, the Marquis de Louvois (1641-1691), expanded and reorganized the French army. Louis also managed to pacify and disempower the historically rebellious nobles, who had fomented no less than 11 civil wars in four decades, by luring them to his court and habituating them to the opulent lifestyle there.

DeAgostini/Getty Images

The Arts and the Royal Court Under Louis XIV

A hard-working and meticulous ruler who oversaw his programs down to the last detail, Louis XIV nevertheless appreciated art, literature, music, theater and sports. He surrounded himself with some of the greatest artistic and intellectual figures of his time, including the playwright Molière (1622-1673), the painter Charles Le Brun (1619-1690) and the composer Jean-Baptiste Lully (1632-1687). He also appointed himself patron of the Académie Française, the body that regulates the French language, and established various institutes for the arts and sciences.

To accommodate his retinue of newly devoted nobles (and, perhaps, to distance himself from the population of Paris), Louis built several lavish châteaux that depleted the nation's coffers while drawing accusations of extravagance. Most famously, he transformed a royal hunting lodge in Versailles, a village 25 miles southwest of the capital, into one of the largest palaces in the world, officially moving his court and government there in 1682. It was against this awe-inspiring backdrop that Louis tamed the nobility and impressed foreign dignitaries, using entertainment, ceremony and a highly codified system of etiquette to assert his supremacy. Versailles' festive atmosphere dissipated to some extent when Louis came under the influence of the pious and orderly Marquise de Maintenon (1635-1719), who had served as his illegitimate children's governess; the two wed in a private ceremony approximately one year after the death of Queen Marie-Thérèse in 1683.

Louis XIV and Foreign Policy

In 1667 Louis XIV launched the War of Devolution (1667-1668), the first in a series of military conflicts that characterized his aggressive approach to foreign policy, by invading the Spanish Netherlands, which he claimed as his wife's inheritance. Under pressure from the English, Swedish and especially the Dutch, France retreated and returned the region to Spain, gaining only some frontier towns in Flanders. This unsatisfactory outcome led to the Franco-Dutch War (1672-1678), in which France acquired more territory in Flanders as well as the Franche-Comté. Now at the height of his powers and influence, Louis established "chambers of reunion" to annex disputed cities and towns along France's border through quasi-legal means.

France's position as the dominant power on the continent-coupled with a colonial presence that burgeoned under Louis XIV-was perceived as a threat by other European nations, including England, the Holy Roman Empire and Spain. In the late 1680s, responding to yet another spate of expansionist campaigns by Louis' armies, they and several smaller countries formed a coalition known as the Grand Alliance. The ensuing war, fought on both hemispheres, lasted from 1688 to 1697; France emerged with most of its territory intact but its resources severely strained. More disastrous for Louis XIV was the War of the Spanish Succession (1701-1714), in which the aging king defended his grandson Philip V's inheritance of Spain and its empire. The long conflict plunged a famine-ridden France into massive debt, turning public opinion against the crown.

Louis XIV and Religion

It was not only decades of warfare that weakened both France and its monarch during the latter half of Louis XIV's reign. In 1685, the devoutly Catholic king revoked the Edict of Nantes, issued by his grandfather Henry IV in 1598, which had granted freedom of worship and other rights to French Protestants, known as Huguenots. With the Edict of Fontainebleau, Louis ordered the destruction of Protestant churches, the closure of Protestant schools and the expulsion of Protestant clergy. Protestants would be barred from assembling and their marriages would be deemed invalid. Baptism and education in the Catholic faith would be required of all children.

Roughly 1 million Huguenots lived in France at the time, and many were artisans or other types of skilled workers. Although emigration of Protestants was explicitly forbidden by the Edict of Fontainebleau, scores of people-estimates range from 200,000 to 800,000-fled in the decades that followed, settling in England, Switzerland, Germany and the American colonies, among other places. Louis XIV's act of religious zeal-advised, some have suggested, by the Marquise de Maintenon-had cost the country a valuable segment of its labor force while drawing the ire of its Protestant neighbors.

Death of Louis XIV

On September 1, 1715, four days before his 77th birthday, Louis XIV died of gangrene at Versailles. His reign had lasted 72 years, longer than that of any other known European monarch, and left an indelible mark on the culture, history and destiny of France. His 5-year-old great-grandson succeeded him as Louis XV.

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Early Life and Reign of Louis XIV Louis XIV Assumes Control of France The Arts and the Royal Court Under Louis XIV Louis XIV and Foreign Policy Louis XIV and Religion Death of Louis XIV The reign of France's Louis XIV (1638-1715), known as the Sun King, lasted for 72 years, longer than that of any other known European sovereign.

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During the reformation the printing press help spread Europe and Germany with new ideas and thoughts that were hard to spread. It was invented by Johannes Gutenberg in Europe.The printing press did not appear until 150 years after long innovations. It was influenced from woodblock printing and Gutenberg had the idea to make it easier to print then the woodblock way.  The printing press printed hundreds and hundreds of books in the first days it was published and the most popular book it printed was the Bible. The press helped many people that were learning to read and that wanted to discover more land that they didn't know about. The printing press was a great invention and helped many.
(History Book)
(https://www.history.com/topics/inventions/printing-press)

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Printing Press - Invented, Gutenberg, Significance | HISTORY

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The printing press, which allows for the mass production of printed matter, originated in China before Johannes Guten…