Monasticism in Early Modern Germany

Author(s):  
Edeltraud Klueting

The chapter addresses the history of monasticism in the German-speaking territories of the Holy Roman Empire from the sixteenth through the nineteenth centuries. Whether the Reformation movement unleashed by Martin Luther represented a continuation of late medieval monastic reforms or, rather, an abrupt departure from them, is a contentious issue. In the Catholic parts of Germany, after the Council of Trent, monasteries became significant agents in the renewal of the Church, especially in the areas of education and social and charitable activity. On the other hand, the Enlightenment, with its narrow conception of utility, called into question the very basis of monastic life, and hence the right of monasteries to exist. The fallout of the French Revolution and the French occupation of the left bank of the Rhine led to a great wave of monastic dissolutions. It was only under the influence of German Romanticism that monasticism experienced another revival.

Author(s):  
Joachim Whaley

The Holy Roman Empire: A Very Short Introduction outlines the fascinating thousand-year history of the Holy Roman Empire from 800 to 1806, and its legacy for the two centuries after its dissolution. Founded on the basis of Charlemagne’s Frankish kingdom, its imperial title went to the German monarchy that became established in the 9th and 10th centuries. They claimed Charlemagne’s legacy, including his role as protector of the papacy and guardian of the Church. Throughout its lifetime, the empire’s growth and history was shaped by the major developments in Europe, from the Reformation to the French revolutionary wars. The legal traditions established by the empire have shaped the history of German-speaking Europe ever since.


2021 ◽  
Vol 54 (1) ◽  
pp. 1-33
Author(s):  
Stefan Hanß

AbstractThis article presents new evidence on the authorship and readership of the earliest printed Ottoman language materials that details the extent to which sixteenth- and seventeenth-century inhabitants of the Holy Roman Empire actively engaged in learning Ottoman. Such findings open up a new field of inquiry evaluating the Ottoman impact on the German-speaking lands reaching beyond the so-called “Turkish menace.” Presenting the variety of Ottoman language students, teachers, and materials in central Europe, as well as their connections with the oral world(s) of linguistic fieldwork in the Habsburg-Ottoman contact zone, this article argues that Ottoman language learning is an important but thus far neglected element in understanding the cultural and intellectual landscape of early modern central Europe. What may appear to be experiments with linguistic riddles on first glimpse was in fact grounded in deep enthusiasm and fascination for Ottoman language learning shared among a community of Protestant semi-scholarly aficionados.


Author(s):  
Randolph C. Head ◽  
David Y. Neufeld

The Swiss Confederacy was a product of the late 14th and 15th centuries that occupied an increasingly anomalous place within the mostly Germanic Holy Roman Empire and the European political system during the 16th and 17th centuries. The evolution of its complex political and institutional fabric, which long rested on late medieval feudal and communal practices, was accompanied by the emergence of a distinctive historical mythology, centered on the figure of William Tell and the three “Urschweizer” forest cantons, that profoundly shaped understandings of the Confederacy both inside and outside its boundaries. The Confederacy garnered attention from European thinkers from time to time as a model alternative to the emerging system of absolute sovereign states—for example, during the Dutch Revolt and before the French Revolution—but otherwise remained little more than a footnote in broader histories of Europe. The extraordinary richness of Swiss source material, ranging from the early medieval holdings of abbeys such as St. Gall to the extraordinary illustrated urban chronicles of the 15th century to the remarkably intact series of administrative records of the Swiss cantons from the 16th century onward, also contributed to various historiographical movements as historians’ interests changed. Inside Switzerland, a dense tradition of local and regional history grappled with the epistemic potency of Swiss historical mythology through repeated waves of revision and restatement, beginning in the first published overview by Petermann Etterlin in 1507 (Kronica von der loblichen Eydtgnoschaft, jr harkommen und sust seltzam strittenn und geschichten [Basel, Switzerland: Mich. Furtter, 1507]) and continuing to the present. The profoundly federal nature of Swiss politics always shaped Swiss historical practice as well, however, so that even today, much of the best historical writing on Switzerland is cantonal or local in focus, even as it embodies larger historiographical currents. This article seeks to provide access to this complex historical terrain by concentrating on the political, social, and cultural history of the Swiss region in particular. Larger European movements with significant Swiss components—including Humanism, particularly in the person of Erasmus of Rotterdam; the printing industry, which flourished early on in Basel; and the artistic currents of the northern Renaissance—are not included, since they are better comprehended in their European scope. Many publications on Swiss history carry titles in German and French, and often also in Italian; here, only one title is given in most cases, depending on the origin and focus of the reference.


Author(s):  
Marsha Frey ◽  
Linda Frey

The agreements that concluded the War of the Spanish Succession, often collectively referred to as the Peace of Utrecht, include the twenty-three treaties signed from January 1713 to February 1715 and that between Austria and Spain in 1725, prompting one contemporary to note that Utrecht “like the peace of God, [was] beyond human understanding” (Charles Mordaunt, Earl of Peterborough, quoted in A. D. Machlachan, “The Road to Peace,” in Britain after the Glorious Revolution, 1689–1714, edited by Geoffrey Holmes [London: Macmillan, 1969], p. 197). Moreover, the decisive military advantage of the powers allied against Louis XIV was not reflected in the settlement, except for that with Britain. That pacification, which may be considered the last of the partition treaties, ended a war that broke out in 1702 over the question of who would succeed Charles II. Negotiations began as early as 1706 and more seriously, though no less successfully, through 1709, until the Tory victory (1710) allowed the British ministry to initiate secret negotiations with the French. The negotiations at Utrecht, for the most part, merely ratified decisions reached previously either in Paris and or in London. During these diplomatic maneuvers the British managed to secure their own interests to such a degree that the duke of Shrewsbury refused to sign. He condemned the proceedings as “bargaining for ourselves apart and leaving your friends to shift” (Linda Frey and Marsha Frey, eds., The Treaties of the War of the Spanish Succession: An Historical and Critical Dictionary [Westport, CT: Greenwood, 1995], p. 431). The conference that began in January 1712 ended fifteen months later. Issues of religion, trade, and colonies bedeviled the congress. Many delegates signed the pacification on 11–12 April 1713, but the representatives of the Holy Roman Empire and of Emperor Charles VI decided to continue the fight until 1714 (the Treaties of Rastatt [Rastadt] and Baden). Charles VI gained the Spanish Netherlands and a strong hand in Italy, including Sardinia, Naples, Milan, Mantua, and the Tuscan ports. The Holy Roman Empire fared less well; it basically retained the Ryswick settlement. Britain gained Newfoundland, Acadia, the Asiento (or Assiento), recognition of the Protestant succession, and with its acquisition of Gibraltar and Minorca, naval supremacy in the western Mediterranean. The Netherlands acquired a barrier (ultimately ineffective), and Savoy gained a more defensible, although not a more extended, Alpine barrier. Portugal had to be content with an antebellum frontier but did acquire Sacramento in the New World. Prussia gained recognition of the kingship and some minor territories. France kept the entire left bank of the Rhine but ceded all lands on the right bank except Landau. Louis XIV retained Cape Breton, what became Prince Edward Island, and the fishing rights in Newfoundland. Louis XIV’s grandson, Philip V, kept Spain and Spanish America but had to renounce his right of succession to the French throne. Louis XIV abandoned his Italian allies, but he continued to support the Wittelsbach electors of Bavaria and Cologne, who were restored. The British abandoned the Catalans, who lost their historic liberties. Except in Italy and North America, the frontiers remained remarkably durable.


2019 ◽  
Vol 72 (3) ◽  
pp. 613-663 ◽  
Author(s):  
Arne Spohr

By the end of the seventeenth century, black trumpeters and kettledrummers were employed at many courts of the Holy Roman Empire as symbols of princely magnificence. Their legal and social position within the court hierarchy, and within German society as a whole, has been debated among historians. According to a commonly held view, black performers who had been bought on the international slave market were considered legally free and fully integrated into German society once they had completed a two-year apprenticeship and entered court service. Membership in the Imperial Trumpeters' and Kettledrummers' Guild (requiring proof of free birth) is usually cited as evidence of their free legal status, social integration into German society, and privileged position at court. Drawing on insights from social, religious, and legal history, history of race, and music sociology, my article reevaluates the notion of the frictionless integration of black trumpeters and drummers into Germany's estate-based society by focusing on two case studies: Christian Real (fl. 1643–74) and Christian Gottlieb (fl. 1675–90). As my study of their little-known yet well-documented careers demonstrates, the social position of these black trumpeters was far more fragile than that of their white colleagues. The tension between their blackness, associated with their previous slave status, and their visible roles as court trumpeters associated with princely power sometimes led to conflict and even physical violence. Both case studies suggest that black trumpeters and drummers were more susceptible to discrimination and violence whenever they moved out of the courtly sphere in which they were privileged and protected.


Author(s):  
Robert Christman

This chapter argues that the executions of Vos and van den Esschen impacted the German-speaking lands more broadly. The first half addresses the dissemination of news of the burnings via published eyewitness accounts, as well as evidence from personal letters, revealing networks of correspondence that paralleled print as a means of diffusion. The second half of the chapter is devoted to a case study of Ingolstadt, a university city in southern Germany where booksellers and intellectuals employed the executions to demonstrate the corruption of the church. At the same time, opponents of Luther’s reform utilized them to condemn aspects of Reformation theology. The case reveals how news of the burnings worked its way into the fabric of the Reformation debates there.


1992 ◽  
Vol 23 ◽  
pp. 135-148 ◽  
Author(s):  
David S. Luft

This Essay Attempts to contribute to our understanding of the intellectual and cultural history of Central Europe by making explicit a variety of themes that haunt discourse about Austrian culture and by making some suggestions about periodizing the relationship between Austria and German culture. I originally developed these thoughts on Austria as a region of German culture for a conference in 1983 at the Center for Austrian Studies on regions and regionalism in Austria. Although the political institutions of Central Europe have undergone a revolution since then, the question of Austria's relationship to German culture still holds its importance for the historian-and for contemporary Austrians as well. The German culture I have in mind here is not thekleindeutschnational culture of Bismarck's Reich, but rather the realm that was once constituted by the German-speaking lands of the Holy Roman Empire. This geographical space in Central Europe suggests a more ideal realm of the spirit, for which language is our best point of reference and which corresponds to no merely temporal state.


Author(s):  
Graeme Murdock

Calvinism was a term first used by Calvin’s opponents. Calvinism has become a widely used label to describe the ideas adopted by Reformed churches across Europe. Some writers prefer to use the label “Reformed” or “Reformed Protestant” to describe a movement that owed much to the insights of a range of reformers and was certainly not solely reliant on John Calvin’s leadership. Calvinism was distinctive among 16th-century reform movements because of particular ideas about God’s plan for the salvation of humanity, about the meaning and celebration of the sacraments, and about the danger posed by idolatry. Calvinism spread quickly across the Continent during the middle decades of the 16th century as a dynamic and transnational reform movement. International connections were maintained by contacts between reformers and Reformed churches. A strong sense of belonging to an international religious community was felt by many Calvinists, and in particular by exiles and refugees fleeing religious persecution. There were differences between the beliefs and practices of Reformed churches in a range of distinct political and social contexts. Reformed communities in France and the Netherlands had to fight for the right to worship. This gave Calvinism a certain reputation for political radicalism. However, Calvinism also received the support of monarchs and princes in parts of the Holy Roman Empire, Central Europe, and the British Isles. Different Reformed churches developed a variety of structures. One important institution in many churches was the consistory, used to promote moral and social discipline. Historians and theologians have examined the nature of Calvinist ideas, the dynamic growth of Calvinism, the international character of Calvinism, and the complex impact of Calvinism on the political and cultural history of diverse European societies from Ulster to Transylvania.


Author(s):  
Howard Hotson

Since this book is a sequel to Commonplace Learning, it begins with a synopsis of the previous volume. Ramism before 1620 was most deeply rooted in the fragmented political and confessional geography of the northwestern corner of the Holy Roman Empire. Its function was to provide small polities with the means to transmit the maximum amount of useful learning with a minimum of time, effort, and expense. The appeal of this pedagogy to magistrates, rulers, parents, and students generated a motive force capable of spreading Ramism horizontally from one gymnasium to another and then vertically through gymnasia illustria to full universities, even in the face of opposition by humanists and theologians. Student demand then forced the universities to adapt begin expounding traditional Aristotelian philosophical substance in quasi-Ramist pedagogical form. Once Bartholomäus Keckermann (c. 1572–1608) had emancipated philosophical instruction from the text of Aristotle in this way, bolder men like the young Johann Heinrich Alsted (1588–1638) began using Keckermann’s systematic method to assemble increasingly eclectic doctrinal mixtures. The stage was set to deploy similar pedagogical methods to ease the assimilation of the bold new philosophies of the era of Descartes into university instruction as well. But before that happened, however, the outbreak of the Thirty Years War destroyed the network of German Reformed educational institutions which had sustained this tradition and scattered its students and teachers in all directions. The Reformation of Common Learning narrates some of the consequences of that diaspora for the intellectual history of the mid-seventeenth century.


Author(s):  
Helmut Walser Smith

This book departs in significant ways from previous histories of modern Germany. The book also represents a novel attempt to place German history in a deeper international and transnational setting than has hitherto been the case. This is the second important departure, and is, in this sense, that national histories and ‘area studies’ need to take fuller account of changes occurring in the wider world. There have also been a number of attempts to emphasize the history of the everyday, or to underscore the impact of war on German society. The book makes nation-state sovereignty into a decisive marker as well as a problem of modern German history. A concept of the German nation reaches at least to the early sixteenth century, when the Holy Roman Empire officially added the appellation ‘of the German Nation’. This article chronicles the history of Germany from the eighteenth century to the twentieth century.


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