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This book discusses the early modern engagement with books that survived intentional or accidental fire in Lutheran Germany. From the 1620s until the middle of the eighteenth century, unburnt books became an attraction for princes, publishers, clergymen, and some laymen. To cope with an event that seemed counter-intuitive and possibly supernatural, contemporaries preserved these books, narrated their survival, and discussed their significance. This book demonstrates how early modern Europeans, no longer bound to traditional medieval religion, yet not accustomed to modern scientific ways of thinking, engaged with a natural phenomenon that was not uncommon and yet seemed to defy common sense.
Taking the religiously diverse city of Augsburg as its focus, this book explores the underappreciated role of local clergy in mediating and interpreting the Peace of Augsburg in the decades following its 1555 enactment, focusing on the efforts of the preacher Johann Meckhart and his heirs in blunting the cultural impact of confessional religion. It argues that the real drama of confessionalization was not simply that which played out between princes and theologians, or even, for that matter, between religions; rather, it lay in the daily struggle of clerics in the proverbial trenches of their ministry, who were increasingly pressured to choose for themselves and for their congregations between doctrinal purity and civil peace.
The Grand Duchy of Lithuania was one of the largest and most linguistically, ethnically and religiously diverse polities in late medieval and early modern Europe. In the mid-1380s the Grand Duchy of Lithuania entered into a long process of union with the Kingdom of Poland. Since the destruction of the Polish-Lithuanian Commonwealth in 1795, the history and memory of the Grand Duchy of Lithuania have been much contested among its successor nations. This volume aims to excavate a level below their largely incompatible narratives. Instead, in an encounter with freshly discovered or long neglected sources, the authors of this book seek new understanding of the Grand Duchy, its citizens and inhabitants in "microhistories." Emphasizing urban and rural spaces, families, communities, networks, and travels, this book presents fresh research by established and emerging scholars.
Geoffrey Parker has remarked that the Spanish Armada, though a disastrous defeat, was a considerable psychological success. Deep into the seventeenth century the specter of a returning armada haunted England. Twice in the middle of James I’s reign alarms occurred. One grew out of the king’s plan, opposed by Spain, to marry his daughter Elizabeth to the Calvinist elector of the Palatinate. The other derived from a rekindling of the disputed succession in the Cleves-Jülich duchies in the lower Rhineland, into which Spanish forces intervened militarily, while England suspected the formation of a large Spanish-led Catholic league, seemingly bent on invasion, which caused a few days of panic in London. Both scares were based on misinformation and rumor, worsened by longstanding English anxiety over Spanish designs and doubts about the loyalty of English Catholics, the persecution of whom intensified. The latter scare occasioned the appearance in London of a satirical print, long thought in England to be lost, of James holding the pope’s nose to the grindstone, but a copy sent to Madrid by the Spanish ambassador has survived, and, reproduced here, preserves what appears to be the oldest known example of English political satire in the print medium.
In recent years, writing on early-modern culture has turned from examining the upheavals of the Reformation as the ruptured birth of early modernity out of the late medieval towards a striking emphasis on processes of continuity, transition, and adaptation. No longer is the ‘religious’ seen as institutional or doctrinaire, but rather as a cultural and social phenomenon that exceeds the rigid parameters of modern definition. Recent analyses of early-modern cultures offer nuanced accounts that move beyond the limits of traditional historiography, and even the bounds of religious studies. At their centre is recognition that the scope of the religious can never be extricated from early-modern culture. Despite its many conflicts and tensions, the lingua franca for cultural self-understanding of the early-modern period remains ineluctably religious. The early-modern world wrestled with the radical challenges concerning the nature of belief within the confines of church or worship, but also beyond them. This process of negotiation was complex and fuelled European social dynamics. Without religion we cannot begin to comprehend the myriad facets of early-modern life, from markets, to new forms of art, to public and private associations. In discussions of images, the Eucharist, suicide, music, street lighting, or whether or not the sensible natural world represented an otherworldly divine, religion was the fundamental preoccupation of the age. Yet, even in contexts where unbelief might be considered, we find the religious providing the fundamental terminology for explicating the secular theories and views which sought to undermine it as a valid aspect of human life. This collection of essays takes up these themes in diverse ways. We move from the 15th century to the 18th, from the core problem of sacramental mediation of the divine within the strict parameters of eucharistic and devotional life, through discussion of images and iconoclasm, music and word, to more blurred contexts of death, street life, and atheism. Throughout the early-modern period, the very processes of adaption – even change itself – were framed by religious concepts and conceits.
The Reformation has traditionally been explained in terms of theology, the corruption of the church and the role of princes. R.W. Scribner, while not denying the importance of these, shifts the context of study of the German Reformation to an examination of popular beliefs and behaviour, and of the reactions of local authorities to the problems and opportunities for social as well as religious reform. This book brings together a coherent body of work that has appeared since 1975, including two entirely new essays and two previously published only in German.
How the English Reformation was Named analyses the shifting semantics of 'reformation' in England between the fifteenth and seventeenth centuries. Originally denoting the intended aim of church councils, 'reformation' was subsequently redefined to denote violent revolt, and ultimately a series of past episodes in religious history. But despite referring to sixteenth-century religious change, the proper noun 'English Reformation' entered the historical lexicon only during the British civil wars of the 1640s. Anglican apologists coined this term to defend the Church of England against proponents of the Scottish Reformation, an event that contemporaries singled out for its violence and illegality. Using their neologism to denote select events from the mid-Tudor era, Anglicans crafted a historical narrative that enabled them to present a pristine vision of the English past, one that endeavoured to preserve amidst civil war, regicide, and political oppression. With the restoration of the monarchy and the Church of England in 1660, apologetic narrative became historiographical habit and, eventually, historical certainty.
This volume offers an expansive survey of the role of single-sheet publishing in the European print industry during the first two centuries after the invention of printing. Drawing on new materials made available during the compilation of the Universal Short Title Catalogue, the twenty contributors explore the extraordinary range of broadsheet publishing and its contribution to government, pedagogy, religious devotion and entertainment culture. Long disregarded as ephemera or cheap print, broadsheets emerge both as a crucial communication medium and an essential underpinning of the economics of the publishing industry.
A revealing new account of the life and work of this early modern German printmaker. This captivating biography brings Lucas Cranach the Elder into the spotlight for the twenty-first century. The illuminating narrative unveils an artist whose vision transcended personal brilliance, seeking rather to elevate his nascent nation. Perhaps Cranach’s most remarkable achievement lay in forging a robust Lutheran community around his work. Using prints, the prevailing medium of mass communication, he developed an intricate symbolism that resonated with the populace in early modern Germany. On the other hand, Cranach also produced many paintings of female nudes, which this book returns to their central place in the artist’s life as symbols of Germany’s rich cultural connections with ancient Greece and Rome.
In 1621, in one of the earliest campaigns of the Thirty Years' War, the South German principality of the Upper Palatinate was invaded and annexed by Maximilian of Bavaria, director of the Catholic League. In the subsequent years the eyes of Europe looked to the fate of this erstwhile hub of the 'Calvinist international', as Maximilian steadily moved to convert its population to Catholicism. This study is the first account in English to focus on this important instance of forced conversion and the first account in any language to place the political impact of the Thirty Years' War into the broader context of the Upper-Palatinate's religious culture examined over the longue durée, from the later sixteenth to the mid-eighteenth centuries. The book analyses the rich unpublished sources of church and state from Bavarian and Roman archives, as well as printed texts in varied genres to reconstruct the region's sacred system and to gauge the effectiveness of the campaign of conversion. This allows the study to address questions of how the re-catholicisation was achieved, how a religious culture infused with the spirit of the Counter Reformation developed and how this change shaped the identity of its people. More than this, however, the book also uses the Upper Palatinate case-study to draw broader conclusions about the strengths and limitations of the Confessional model, and suggests other ways of looking at religious change and identity formation in early modern Europe which embraces popular religious culture and voluntary religion, as well coercion. As such the book offers much, not only to scholars of early modern Germany, but to all with an interest in the formation, adoption and imposition of religious identity during this period.