Pub Date : 2018-09-01DOI: 10.14315/ARG-2018-1090110
C. Sherman
When d’Alembert suggested in the Encyclopédie that Geneva would be more sophisticated if it had a theater, he drew a famous response from Rousseau, citoyen de Genève. On the contrary, Rousseau replied in his 1758 Lettre à M. D’Alembert sur les spectacles, a theater would destroy the city, since theaters corrupt humanity’s noblest sentimental faculty – the ability to pity – by artificially arousing and discharging a false pity for false objects. That Rousseau should have thought of Geneva as a place of pity might be surprising. Geneva was known internationally for its works of benevolence and as a place of refuge, but Rousseau’s difficult childhood there had been marked by abandonment before his abrupt departure in 1728 at the age of 16. Helena Rosenblatt has argued that this letter on the theater was an attempt to “forge an alliance between the city’s traditionalist pastoral corps and the people against Voltaire and the Genevan patriciate.” Rousseau was speaking to the pastors in terms they would appreciate, and in doing so he made the connection between their concerns and his pity. The strained relationship between Rousseau and the city of his birth has been fruitfully analyzed, as has the irony that the model city of Calvin, who argued that humanity was depraved, should be the birthplace of Rousseau, who claimed that people were innately good. And yet despite their striking differences, many aspects of Rousseau have been found to have been secularized from Calvin: his concept of an elect, postlapsarian sense of the world, subjectivism, rigorous morality, an ideal of communion as a model for society, focus on justification, reliance on interior emotional states to test virtue, and republicanism.
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Pub Date : 2018-09-01DOI: 10.14315/arg-2018-1090114
Birgit Emich, Matthias Pohlig
Während die Konfessionalisierungsdebatte der 1980er und 1990er Jahre vor allem die sozialen und politischen Effekte der konfessionellen Formierung des 16. und 17. Jahrhunderts im Blick hatte und auf strukturgeschichtliche Parallelen zwischen den drei großen Konfessionen Katholizismus, Luthertum und Calvinismus abhob, konzentriert sich die jüngere Forschung stärker auf Bruchstellen der Konfessionalisierung und auf deren kulturelle Dimension und Konsequenzen. In diesem Zusammenhang hat Thomas Kaufmann in den 1990er Jahren am Beispiel des Luthertums den Begriff der „Konfessionskultur(en)“ lanciert. Verstanden als „Formungsprozeß einer bestimmten, bekenntnisgebundenen Auslegungsgestalt des christlichen Glaubens in die vielfältigen lebensweltlichen Ausprägungen und Kontexte hinein“, interessiert sich das Konzept der Konfessionskultur wieder stärker für die spezifischen, nicht nur religiösen, sondern auch sozialen und kulturellen ‚Propria‘ der einzelnen Konfessionen, ihre Selbstwahrnehmung und Selbstdeutung. Das Konzept der Konfessionskultur ist vor dem Hintergrund des wachsenden Interesses für die „Durchdringung von Konfession und Lebenswelt“ breit rezipiert worden. Man kann sogar behaupten: Im Zeichen der kulturalistischen Wende hat der Begriff der Konfessionskultur das Konfessionalisierungsparadigma nahezu abgelöst. Kaufmanns Postulat, konfessionelle Identität sei „kontextuelle Identität“, macht dabei den Begriff auch für nicht-theologische Religionshistoriker höchst anschlussfähig. Dennoch blieb und bleibt er defini-
{"title":"Frühneuzeitliche Konfessionskultur(en): Stand und Zukunft eines Konzepts","authors":"Birgit Emich, Matthias Pohlig","doi":"10.14315/arg-2018-1090114","DOIUrl":"https://doi.org/10.14315/arg-2018-1090114","url":null,"abstract":"Während die Konfessionalisierungsdebatte der 1980er und 1990er Jahre vor allem die sozialen und politischen Effekte der konfessionellen Formierung des 16. und 17. Jahrhunderts im Blick hatte und auf strukturgeschichtliche Parallelen zwischen den drei großen Konfessionen Katholizismus, Luthertum und Calvinismus abhob, konzentriert sich die jüngere Forschung stärker auf Bruchstellen der Konfessionalisierung und auf deren kulturelle Dimension und Konsequenzen. In diesem Zusammenhang hat Thomas Kaufmann in den 1990er Jahren am Beispiel des Luthertums den Begriff der „Konfessionskultur(en)“ lanciert. Verstanden als „Formungsprozeß einer bestimmten, bekenntnisgebundenen Auslegungsgestalt des christlichen Glaubens in die vielfältigen lebensweltlichen Ausprägungen und Kontexte hinein“, interessiert sich das Konzept der Konfessionskultur wieder stärker für die spezifischen, nicht nur religiösen, sondern auch sozialen und kulturellen ‚Propria‘ der einzelnen Konfessionen, ihre Selbstwahrnehmung und Selbstdeutung. Das Konzept der Konfessionskultur ist vor dem Hintergrund des wachsenden Interesses für die „Durchdringung von Konfession und Lebenswelt“ breit rezipiert worden. Man kann sogar behaupten: Im Zeichen der kulturalistischen Wende hat der Begriff der Konfessionskultur das Konfessionalisierungsparadigma nahezu abgelöst. Kaufmanns Postulat, konfessionelle Identität sei „kontextuelle Identität“, macht dabei den Begriff auch für nicht-theologische Religionshistoriker höchst anschlussfähig. Dennoch blieb und bleibt er defini-","PeriodicalId":42621,"journal":{"name":"ARCHIV FUR REFORMATIONSGESCHICHTE-ARCHIVE FOR REFORMATION HISTORY","volume":"109 1","pages":"373 - 374"},"PeriodicalIF":0.3,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46583948","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.14315/ARG-2018-1090116
Matthias Pohlig
This contribution investigates the contours of a Lutheran confessional culture. First, it briefly describes the most important confessional-cultural characteristics of Lutheranism by a survey of the literature; and second, it uses these findings to form a systematic understanding of the concept of ‘confessional culture’. The question of the unity and plurality of confessional cultures as well as the ambiguity of the underlying concept of culture are identified as the major historiographical problems. Frühneuzeitliche Konfessionskultur ARG_109_Inhalt_DD.indd 401 10.09.2018 12:50:18
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Pub Date : 2018-09-01DOI: 10.14315/arg-2018-1090106
T. Noll
This article considers the consequences of the Reformation emanating from Wittenberg for the religious art of the Later Middle Ages. I show how a traditional motif (the “imago pietatis”) could be retained unaltered even as it was viewed differently – which draws attention to the role of the beholder in using and ascribing meaning to religious art – and how, in contrast, other motifs were changed and adjusted. The Wittenberg city church altarpiece and the central Lutheran visual themes are explained by reference to the writings of Luther. The motif of “Law and Gospel” – particularly in the painting by Lucas Cranach the Elder in Gotha – is closely related to Luther’s theology, even with regard to the smallest references. Noll ARG_109_Inhalt_DD.indd 200 10.09.2018 12:49:40 201 Das religiöse Bild nach der Reformation Abb. 1: Lucas Cranach d.Ä., Christus als Schmerzensmann, um 1515, Rotbuchenholz, 57 x 39,7 cm, Evangelische Kirchengemeinde St. Petri, Wörlitz Abb. 2: Lucas Cranach d.Ä., Christus als Schmerzensmann, um 1540, Holz, 56,4 x 45,5 cm, Angermuseum, Erfurt ARG_109_Inhalt_DD.indd 201 10.09.2018 12:49:44
本文论述了维滕贝格宗教改革对中世纪后期宗教艺术的影响。我展示了一个传统的主题（“imago pietatis”）是如何保持不变的，即使人们对它的看法不同——这引起了人们对观看者在使用和赋予宗教艺术意义方面的作用的关注——相比之下，其他主题是如何改变和调整的。维滕贝格城市教堂祭坛画和路德会中心的视觉主题是通过参考路德的著作来解释的。“法律与福音”的主题——尤其是在哥达长老卢卡斯·克拉纳赫的画作中——与路德的神学密切相关，即使是最微小的参考文献。Noll ARG_109_Inhart_DD.indd 200 2018年9月10日12:49:40 201宗教改革Abb。1：卢卡斯·克拉纳赫（Lucas Cranach d。2：Lucas Cranach d.É.，Christus als Schmerzensmann，um 1540，霍尔茨，56.4 x 45.5厘米，安格尔博物馆，埃尔福ARG_109_Inhart_DD.indd 201 2018年9月10日12:49:44
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Pub Date : 2018-09-01DOI: 10.14315/ARG-2018-1090117
Günther Wassilowsky
This contribution attempts to accentuate the concept of ‘confessional culture’ as a genuine cultural-historical concept, and to then apply it to the history of early modern Catholicism. Symbolic practices and media preferences, overlapping jurisdictions, and the fact that doctrines were open to interpretation are used as examples to show both confession-specific characteristics as well as diversity within Catholicism. In order to understand unity in diversity, this article also brings Simmel’s concept of ‘communal conflict’ to bear on this topic. Wassilowsky ARG_109_Inhalt_DD.indd 412 10.09.2018 12:50:19
{"title":"Was ist katholische Konfessionskultur?","authors":"Günther Wassilowsky","doi":"10.14315/ARG-2018-1090117","DOIUrl":"https://doi.org/10.14315/ARG-2018-1090117","url":null,"abstract":"This contribution attempts to accentuate the concept of ‘confessional culture’ as a genuine cultural-historical concept, and to then apply it to the history of early modern Catholicism. Symbolic practices and media preferences, overlapping jurisdictions, and the fact that doctrines were open to interpretation are used as examples to show both confession-specific characteristics as well as diversity within Catholicism. In order to understand unity in diversity, this article also brings Simmel’s concept of ‘communal conflict’ to bear on this topic. Wassilowsky ARG_109_Inhalt_DD.indd 412 10.09.2018 12:50:19","PeriodicalId":42621,"journal":{"name":"ARCHIV FUR REFORMATIONSGESCHICHTE-ARCHIVE FOR REFORMATION HISTORY","volume":"109 1","pages":"402 - 412"},"PeriodicalIF":0.3,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14315/ARG-2018-1090117","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48720018","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.14315/arg-2018-1090120
Mirjam van Veen
This article discusses the question of a specific refugee theology among the Reformed which was first introduced by Heiko A. Oberman. In particular, the author analyzes John Calvin’s writings and John Utenhove’s tract Fidelis Narratio in order to throw light on two questions: Which terms did Calvinist refugees use to describe themselves and did they develop a specific identity as exiles? The author argues that the Reformed experience of exile cannot be subsumed under one label, and that there was a wide variety of terms and identities involved. Van Veen ARG_109_Inhalt_DD.indd 458 10.09.2018 12:50:26
本文讨论了改革宗中一种特殊的难民神学问题，这种神学是由欧伯曼(Heiko a . Oberman)首先提出的。作者特别分析了约翰·加尔文的著作和约翰·乌特霍夫的小册子《信仰的叙述》，以阐明两个问题:加尔文主义难民使用哪些术语来描述自己?他们是否发展出一种特定的流亡者身份?作者认为，改革宗的流亡经历不能归入一个标签，其中涉及各种各样的术语和身份。范·维恩印书馆458 10.09.2018 12:50:26
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Pub Date : 2018-09-01DOI: 10.14315/ARG-2018-1090115
Birgit Emich
This contribution treats Thomas Kaufmann’s concept of ‘confessional culture’ from a cultural-historical perspective. It proceeds from the observation that despite the apparent similarities between the concept of ‘confessional culture’ and decidedly cultural-historical approaches, these are outweighed by their differences. The concept as coined by Kaufmann is characterized by the opposition between confession and culture. Located at the intersection between these two dimensions, ‘confessional culture’ acts as an umbrella term and comprises a range of phenomena. These are taken as the object of investigation. By contrast, cultural-historical approaches apply a performative or semiotic concept of culture. Confession is not juxtaposed with culture, it is culture. Confessionalism was created by performative actions; confessional affiliation arose through internal and external attributions. ‘Culture’ denotes here an analytical perspective rather than an object of research. As a result, this approach does not focus on the specific characteristics of confessional cultures. This contribution suggests a third way. It analyzes confessional cultures and their characteristics explicitly, but understands them as a code which makes actions confessionally legible. With this cultural angle, confessional cultures can be analyzed in a new way. Emich ARG_109_Inhalt_DD.indd 388 10.09.2018 12:50:18
{"title":"Konfession und Kultur, Konfession als Kultur? Vorschläge für eine kulturalistische Konfessionskultur-Forschung","authors":"Birgit Emich","doi":"10.14315/ARG-2018-1090115","DOIUrl":"https://doi.org/10.14315/ARG-2018-1090115","url":null,"abstract":"This contribution treats Thomas Kaufmann’s concept of ‘confessional culture’ from a cultural-historical perspective. It proceeds from the observation that despite the apparent similarities between the concept of ‘confessional culture’ and decidedly cultural-historical approaches, these are outweighed by their differences. The concept as coined by Kaufmann is characterized by the opposition between confession and culture. Located at the intersection between these two dimensions, ‘confessional culture’ acts as an umbrella term and comprises a range of phenomena. These are taken as the object of investigation. By contrast, cultural-historical approaches apply a performative or semiotic concept of culture. Confession is not juxtaposed with culture, it is culture. Confessionalism was created by performative actions; confessional affiliation arose through internal and external attributions. ‘Culture’ denotes here an analytical perspective rather than an object of research. As a result, this approach does not focus on the specific characteristics of confessional cultures. This contribution suggests a third way. It analyzes confessional cultures and their characteristics explicitly, but understands them as a code which makes actions confessionally legible. With this cultural angle, confessional cultures can be analyzed in a new way. Emich ARG_109_Inhalt_DD.indd 388 10.09.2018 12:50:18","PeriodicalId":42621,"journal":{"name":"ARCHIV FUR REFORMATIONSGESCHICHTE-ARCHIVE FOR REFORMATION HISTORY","volume":"109 1","pages":"375 - 388"},"PeriodicalIF":0.3,"publicationDate":"2018-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.14315/ARG-2018-1090115","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46777469","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-01DOI: 10.14315/ARG-2018-1090102
P. Benedict
As the first mass movement in European history whose dissemination depended on printed propaganda in the vernacular, the Protestant Reformation unfolded at different speeds and assumed different theological hues in Europe’s different linguistic areas. In the German speaking regions, thousands of Flugschriften spread word of the causa Lutheri from Switzerland to the Baltic within a few years of the posting of the 95 theses. Evangelical preachers appeared in many localities by the early 1520s; acts of iconoclasm and other incidents demonstrating open rejection of Catholic practices became frequent by 1523–1524; and a growing number of free cities and duchies of the Holy Roman Empire and the Baltic region instituted territorial Reformations from 1525 onward, occasionally on the initiative of a princely convert, more frequently under pressure from a substantial and aroused fraction of the population won to the cause by the preachers and the printed propaganda. Outside the German linguistic area, the spread of Protestantism was a slower process. The Latin writings of Luther and other early reformers carried their ideas rapidly to university towns or convents, but wider dissemination among the population at large took longer since extensive vernacular propaganda was slow to develop, printing presses and graphic artists being fewer in number in many parts of Europe than in Germany or, where they were equally abundant, clustered in a few localities where they could be subject to tight control.1 As a result, the critical moment for the implementation or shipwreck of territorial Reformations did not come until the years between 1540 and 1580 in the British
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