WAS MARTIN LUTHER AN APOLOGIST OF THE AUTOCRATIC STATE?

Author(s):  
Yuriy Ivonin

In the History of Germany the role of Martin Luther as the prophet of autocratic State had already been prepared to the First World War. However, it became reality in the 1930-s. The development of territorial states was the main result of the Reformation. Luther’s Institution of the secular power was a part of his theory of two Kingdoms: the Kingdom of God and the Kingdom of the Earth. The discussion about the strengthening of the role of the state and its control in all spheres of the society took place in the 1720-s – 1740-s. This situation was connected with the conflict between the princes and estates or commons. Luther was afraid of civil commotions, he was deeply conservative in relation to secular powers and persistently supported the Idea that the people needed to be subordinate to the secular power. Luther’s movement was a decisive step on the way to the formation of the early Modern Times Statehood. Luther’s first activities supported the commons’ self-government or the idea of communalism, but later, especially after the Peasants’ War 1524–1526, he feared the situations when princes and magistrates could not support the Reformation and therefore, he led the concept of the territorial State of the Early Modern Times and he could not become an apologist of the autocratic state.

1977 ◽  
Vol 37 (1) ◽  
pp. 13-19 ◽  
Author(s):  
Earl J. Hamilton

Wars in early modern times, although frequent, generated little price inflation because of their limited demands on real resources. The invention of paper currency and the resort to deficit financing to pay for wars changed that situation. In recent centuries wars have been the principal causes of inflation, although since World War II programs of social welfare unmatched by offsetting taxation have also fueled inflationary flames.


2003 ◽  
Vol 20 (1) ◽  
pp. 146-149
Author(s):  
Charles E. Butterworth

This is an appealing and clearly written account of how European thinkersfrom late medieval to early modern times reflected upon and explored thequestion of what to do about people of different religions and cultures. Inother words, how should their divergent opinions be understood and, eventually,what practical dispositions should be taken toward them? CaryNederman devotes the introduction and first chapter to an excellent,detailed explanation of the book’s focus and goals. Simply put, he is intentupon challenging two currently dominant views: that toleration emerged inEurope only at the time of the Reformation, and that it is ineluctably linkedwith the kind of political liberalism usually associated with John Locke. Tothis end, he calls the reader’s attention to expressions of religious, and evensomewhat political, toleration that appear early in the twelfth century andcontinue well into the sixteenth century. Unfortunately, he does not succeedin this ambitious, even appealing, stratagem as fully as he would havewished, for he admits in passing that he is content to “offer illustrations,”instead of a “comprehensive account,” of this phenomenon ...


Author(s):  
Dieter Strauch

AbstractFrom Fine to Gods Law: The Reformation oft the Swedish Penal Law. The medieval Swedish Landscape Laws punished criminal offences by fines. In early modern times the number of corporal punishments and especially death penalties increased. Only from the 14th century male and female offenders were punished alike. Further great changes were brought about by the Reformation as the biblical Mosaic death penalties were put into action for serious offences according to Guds och Sveriges lag (God’s and Sweden’s Laws). During the 16th and 17th centuries no pardon was given in cases of biblical serious offences. Only in the 19th and 20th centuries criminal law was humanized. Death penalties were not abolished before the twentieth century.


Queeste ◽  
2021 ◽  
Vol 28 (1) ◽  
pp. 217-245
Author(s):  
Dirk Schoenaers ◽  
Alisa van de Haar

Abstract In late medieval and early modern times, books, as well as the people who produced and read (or listened to) them, moved between regions, social circles, and languages with relative ease. Yet, in the multilingual Low Countries, francophone literature was both internationally mobile and firmly rooted in local soil. The five contributions collected in this volume demonstrate that while in general issues of ‘otherness’ were resolved without difficulty, at other times (linguistic) differences were perceived as a heartfelt reality.


2021 ◽  
Author(s):  
Alisa Haar ◽  
Dirk Schoenaers

In late medieval and early modern times, books, as well as the people who produced and read (or listened to) them, moved between regions, social circles, and languages with relative ease. Yet, in the multilingual Low Countries, francophone literature was both internationally mobile and firmly rooted in local soil. The five contributions collected in this volume demonstrate that while in general issues of ‘otherness’ were resolved without difficulty, at other times (linguistic) differences were perceived as a heartfelt reality. Texts and books in French, Latin, and Dutch were as interrelated and mobile as their authors. As awareness of the francophone literature of the medieval and early modern Low Countries continues to grow, texts in all three languages will be ever more strongly connected in an intricate and multilingual weave.


1975 ◽  
Vol 35 (1) ◽  
pp. 8-17 ◽  
Author(s):  
Frederic C. Lane

A discussion fifty years ago of comparative economic history would have taken a broader view and would probably have been concerned very largely with exploring along the trails blazed by Max Weber and Marc Bloch. They were interested in many other aspects of economic history besides economic growth and I hope that similar broader interests will shortly show signs of reanimation. In spite of the present popularity of quantitative studies of changes in production, I hope some discussions at this meeting will examine comparative studies of forms of economic organization and the human qualities those structures reflected or generated. But my remarks here accord with the present preoccupation with that kind of economic history in which the all-important questions relate to the causes of economic growth. And I limit myself to one aspect only, the influence of governments.


1996 ◽  
Vol 75 (4) ◽  
pp. 513-520 ◽  
Author(s):  
Karen A. Allsop ◽  
Janette Brand Miller

In pre-industrial times, honey was the main source of concentrated sweetness in the diets of many peoples. There are no precise figures for per capita consumption during most periods in history because honey was part of either a hunter-gatherer or subsistence economy. Until now, historians and food writers have proposed that it was a scarce commodity available only to a wealthy few. We do know, however, that in a cash economy honey was sold in large units (gallons and even barrels) and it was present in such abundance that mead, made from honey, was a common alcoholic drink. A reappraisal of the evidence from the Stone Age, Antiquity, the Middle Ages and early Modern times suggests that ordinary people ate much larger quantities of honey than has previously been acknowledged. Intakes at various times during history may well have rivalled our current consumption of refined sugar. There are implications therefore for the role of sugar in modern diets. Refined sugar may not have displaced more nutrient-rich items from our present-day diets but only the nutritionally comparable food, honey.


Author(s):  
Walter Rossa

Cities were the foundational cores of Western Civilization and, at least for westerners, civilization is still unthinkable without cities and urban networks. Inevitably cities have been one of the main tools used by Europeans to establish their colonial systems, starting with the first, the Portuguese and Spanish, in Early Modern times. This paper aims to highlight the role of Iberian colonizing processes as vehicles of European city planning culture.There are basically two large urbanistic pattern families for colonial towns: the orthogonal grid known since Ancient Greece, based on square blocks; and the sequences of long and narrow plots, systematically used in Europe since the beginning of the second millennium. The latter is more flexible and topographically more adaptable than the former. Both patterns are present in Europe, but also in the parts of the world that experienced European colonization.The Portuguese conveyed and developed the plot system in the remaining four continents, while the Spanish codified and carried the block one to the New World. That established a distinction that has been dissected for decades. However, when these two modes are regarded from a global perspective, they appear as two complementary and diverse aspects of the spread of European urbanistics rather than an opposition.The allegory taken from José Saramago’s famous novel The Stone Raft aims not only to give us an image of that European transfer of knowledge to the New World, but also to make us think about new research attitudes and goals around that extraordinary and long lasting legacy.


2021 ◽  
pp. 39-67
Author(s):  
Natalia Bilous

Ukrainian historiography has not properly determined the problems of Volynian cities’ secretariats and development of burghers’ literacy in particular. The goal of the article is to research some aspects of these problems by the means of testaments; specifically, to highlight the role of city secretaries in the process of writing down citizens’ testaments and facts that testify about development of urban literacy in cities of Volynia of the 17th century.The municipal registry record analysis implies that executing posthumous inventories, settlement deeds, and especially testaments influenced the development of pragmatic urban literacy. Among the analyzed group of testators, several people wrote down their testaments by themselves. Then city clerks had no option but to accept prepared documents post factum for saving records in town council registers, which in some extent is evidence of the literacy culture development in the Volynian cities in the early modern times. However, the predominant majority of testators were illiterate and in order to approve their act of last will, they signed it with a criss-cross (“X”); the conclusion of the act required specialized assistance from municipal clerks.At those times, testaments were normally written down in the house of a dying person in the presence of municipal officers who provided the document according to an appropriate form and legal validity, and eye-witnesses; or it could be written down at the city hall before the court. City secretaries had a significant role in this procedure, but their level of proficiency was not always appropriate.As in the majority of Central-East European cities of that time, in Volynian cities substantial amounts of acts of last will were given by verbal directions and were not recorded in municipal registers. This fact explains such a small amount of saved documents in comparison with Western European cities. They were not set aside into a separate register series as in bigger crown cities, but the acts were recorded into the current municipal registers in response to citizens’ demand.


Skhid ◽  
2021 ◽  
pp. 19-27
Author(s):  
Inna GONCHARENKO

The article highlights a little-studied problem of role of fears in the everyday life of Orthodox believers in the Ukrainian lands of the second half of the 16th – 17th centuries. It is noted that in the early modern period, the society suffered from an outbreak of violence, and this influenced the formation of the atmosphere of fear among the population. The types of fears from which the society suffered the most are analyzed on an example of most typical cases: fear of war and violence, illness, mutilation, premature death, fear of armed people, foreign invaders and representatives of other denominations. In addition to these objective fears, Orthodox society felt irrational ones, the greatest of which was to sin. To a large extent, everyday life of the Orthodox was characterized by fear of the Last Judgment and Hell, Evil Spirits. Fears inherent in a modern man, manifested in everyday life of an orthodox man of the 16th - 17th centuries much stronger due to much more dangerous living conditions. Fear was a characteristic feature of everyday life in the early modern Orthodox society.


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