Suchergebnisse

Intro -- Contents -- Acknowledgements -- Translators' Note -- Chapter 1 - Confessionalization and Research into Confessionalization - Introduction -- 1.1 Cottier Schlüter - and Why He Deserves Mentioning First -- 1.2 Questions of Theory - and How "Confessionalization" Can Be Expanded Upon -- 1.2.1 Confessionalization as Modernization? -- 1.2.2 Confessionalization - Confessional Cultures - Confessional Societies -- 1.2.3 Confessionalization and "What Comes Next" - Religious Knowledge as a Dynamic Factor -- Chapter 2 - Confessionalization as Policy: The Holy Roman Empire and its Territories -- 2.1 Symbolic Deaths: Martin Luther and Charles V -- 2.2 Battle for Religious Unity: Imperial Constitution and Wars of Reformation -- 2.3 Conformity Instead of Mediation? The Augsburg Interim -- 2.4 The Peace of Augsburg -- 2.4.1 Political Peace without Theological Reunification, but Leading Towards It -- 2.4.2 Ius Reformandi and Confessional Obligation of the Subjects -- 2.4.3 Ius Emigrandi and the Princes' Right of Expulsion -- 2.4.4 Protection of Church Property Under Territorial Rule -- 2.4.5 Bi-Confessionality in Imperial Cities -- 2.4.6 Ecclesiastical Reservation (Reservatum Ecclesiasticum) -- 2.4.7 Subsidiary Declaration for the Nobility and Cities of the Imperial Church (Declaratio Ferdinandea) -- 2.5 The Reformation of the One Church as Confessionalization of Lutheran Territorial Churches -- 2.5.1 Church Rule in the Princely State: Beginnings of Protestant Church Constitutions -- 2.5.2 The Model State in the Homeland of the Reformation: Electoral Saxony -- 2.5.3 Forming Institutions of Sovereignly Church Rule: Visitation - Church Order - Consistory - Summepiscopate -- 2.5.4 Late Lutheran Confessionalizations After 1555: the Example of Württemberg -- 2.6 Types of Confessionalization in the Reformed Church.

This article has a twofold aim: first, to explain the concept of confessionalization that has been developed in recent decades in German historiography as an interpretive tool for the period and to review the main lines of its critique, which raise important questions for the discussion of "confessionalization and literature"; and second, to explore the connections between confessionalization and literature as well as the applicability of the concept of confessionalization to the history of literature, a little-understood but increasingly important question for early modern cultural history. The understanding of the literature of the sixteenth and seventeenth centuries is greatly enhanced by the cooperation between literary scholars and historians. First, the literature of the age of the Reformation and Counter-Reformation was not yet an autonomous entity in society and therefore requires historical contextualization, particularly with regard to its social origins. Second, Germanists have extended the definition of early modern literature to include all kinds of Gebrauchsliteratur (functional literature), which are often important sources for historians. "Literature" and "confessionalization," however, are difficult terms representing very complex phenomena. "Literature" is understood here as encompassing all printed works of the period, of which this article can of course only explore a sample; "confessionalization" denotes an interpretive concept, which has been criticized and modified in recent research. Given the exploratory purpose of this discussion, a good many questions will be raised for which we have no clear answers at the present time; we hope above all to further the exchange of ideas between literary scholars and historians working on the confessional age.

Johannes Kepler's most important publication on questions of religion and confession, his Profession of Faith appeared in 1623 when the universal scholar Matthias Bernegger had an edition of one hundred copies printed in Strasbourg — at Kepler's expense — under the title: Glaubensbekandtnus vnd Ableinung allerhand desthalben entstandener vngütlichen Nachreden. With this booklet, Kepler intended to demonstrate that his religious convictions did indeed stand in harmony with the Bible; in addition, he strove to refute the accusations of heterodoxy brought against him, the "gossip" or "Nachreden" as he called it. His argument peaks in the next passage: "It is indeed quite an irksome matter, and one very much a matter of great agitation for the average, uninformed man, that someone could be so foolhardy, proud, and swollen-headed as to join no [religious] party. But I swear by God that I have not found joy in the situation nor found any peace therein. It causes me great grief that the three large factiones have torn the truth so terribly among themselves that I am forced to search and piece the truth together where I find it."

That Christian religion pervaded many, if not most, aspects of life in sixteenth-century Europe, even the lives of those who were not Christian, is undisputed. "From birth to death stretched a long chain of ceremonies, traditions, customs, and observances, all of them Christian or Christianized, and they bound a man in spite of himself, held him captive even if he claimed to be free," as Lucien Febvre remarked in 1942 inThe Problem of Unbelief in the Sixteenth Century. Most everyone, including the French writer François Rabelais—the subject of Febvre's study—understood their own existence within the divine order. Accordingly, "a world without God" made little or no sense. Even if,paceFebvre, early modern people occasionally entertained the idea that there was no God, individuals rarely faced charges of atheism, as Francisca Loetz has shown. Our task in researching early modern religion is, then, to chart religious thought, practice, and experience as a complex and capacious phenomenon—its scope, shape, contours, and dynamics.

Introduction : Beyond toleration: the Reformation before confessionalization -- Place, people, texts -- A new narrative? : the Polish monarchy and the early Reformation (1517-c.1540) -- Drama in Danzig : the crown and Reformation in royal Prussia -- A difficult nephew : the Polish crown and Lutheran ducal Prussia -- Hollow law? : royal edicts against Lutheranism -- 'A most pious prince'? : the Reformation diplomacy of Sigismund I -- A smoked pig, monsters, and sheep : the Polish church and Lutheranism -- Defining Lutheranism -- Defining Catholicism -- Summary and conclusions -- Appendix 1: Legal proceedings against followers of the early Reformation in the Polish monarchy, 1517-35 -- Appendix 2: List of texts referring to and/or discussing the early Reformation used in language analysis.

AbstractAfter the 1877–78 Russo-Ottoman War, the Ottoman Empire saw the rise of ethnic and sectarian clashes in Anatolia, the Balkans, and elsewhere, and the task of explaining that rise remains unfinished. Many have examined the intellectual formations of ethnic and sectarian solidarities after 1878, but the availability of new ideas cannot alone account for their widespread uptake. Why after 1878 did ordinary people respond more to calls upon ethnic and sectarian solidarity? Drawing on sources surrounding the 1879 famine in the Ottoman East, this article steps away from imperial metropoles to examine overlapping environmental, financial, and technological disjunctures. Adopting the methods of political ecology, the article underscores the simultaneous effects of drought, sovereign default, and an influx of modern weapons, each of which imposed uneven hardships along ethno-religious lines. Together, they created a climate of lived confessionalization that highlighted the communal categories upon which emergent movements called.

The Polish monarchy had a great impact on the rise of Lutheranism. King Sigismund (1506-1548) turned a blind eye to many Lutheran activities, and this study sees his tacit acceptance as an argument for the notion that he didn't see Lutheranism as a threat to the existing catholic Christianity, but as a variant form of the same faith

This article presents an alternative account of comparative trajectories of secularization and religious change in Europe and America. Building on (1) 'supply-side,' (2) neo-orthodox secularization, and (3) historicist schools, the authors develop a synthetic explanatory framework which emphasizes changed conditions of religious belonging amid the transition to modernity. Modernization, they suggest, disrupted older, parochialized forms of religious community which emerged in the Middle Ages. The authors describe the rise and diffusion of newer, de-parochialized forms of religious belonging and organization in the 18th and 19th centuries and stress their comparative compatibility with modernity; here the authors draw special attention to the impact of missionary organizational schemas derived in colonial environments and re-purposed for domestic evangelism. They argue that mass unchurching was positively related to the persistence of parochialism and negatively related to the spread of post-parochialism. The salient comparison is therefore not merely between Western Europe and the US, but rather between national cases in which de-parochialization accompanied political and economic modernization and those in which it did not.

This article is intended to provide a global view of the processes of "confessionalization" and "social discipline" of European societies in the 16th and 17th centuries. At the same time we aim to demonstrate the necessary correlation between these two historiographical paradigms and their relevance for the analysis of religious, political and social phenomena of Modern Age. ; Con este artículo se pretende ofrecer una visión global sobre los procesos de "confesionalización" y "disciplinamiento social" de las sociedades europeas de los siglos XVI y XVII. Paralelamente nos planteamos demostrar la necesaria correlación de estos dos paradigmas historiográficos y su relevancia para el análisis de los fenómenos religiosos, políticos y sociales de la Edad Moderna.