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In Protestant Reformation history, confessionalization is the parallel processes of "confession-building" taking place in Europe between the Peace of Augsburg (1555) and the Thirty Years' War (1618-1648). For most of this time, there was a nominal peace in the Holy Roman Empire between the Protestant and Catholicconfessions as both competed to establish their faith more firmly with the population of their respective areas. This confession-building occurred through "social-disciplining," as there was a stricter enforcement by the churches of their particular rules for all aspects of life in both Protestant and Catholic areas. This had the consequence of creating distinctive confessional identities that influenced church dogma, faith formation, liturgy, and the development of universities.
The German historian Ernst Walter Zeeden first described the phenomenon of 'confession building' (Konfessionsbildung) in the 1950s. In the 1970s, Wolfgang Reinhard and Heinz Schilling further developed these ideas in parallel, applying their ideas to church-state formation in Roman Catholic and Lutheran contexts in the Holy Roman Empire.
Calvin's Geneva is also a model case for the confessional era because of its high degree of social control, unity and homogeneity under one expression of a reformed Christian faith. The Genevan model was informed by an interpretation of Erasmus' humanism. The reformation had shown the independent character of northern Europe to resist acceptance to Catholic orthodoxy and thus called for an end to the Corpus Christianum. The new model sought to establish a decentralized Christian community, rooted in the belief that one's own interpretative theology was correct and sufficient.
Confessionalization was supported by monarchs and rulers in general, because after the Reformation had brought control over their territories' churches into their hands, they could exercise more power over their subjects by enforcing strict religious obedience. The main tool for the enforcement of these rules were "police-regulations". These were behavior codes for religious, social and economic life to which the common citizen had to oblige under threat of severe punishment.
Increasingly, the secular governments (sometimes in cooperation or conflict with the churches they controlled) provided material relief for the poor and needy, and in return the state demanded obedience and increased taxes from its subjects. Thus, confessionalization is often described as a developmental stage towards both the absolutist states of the 17th and 18th centuries, as well as the modern welfare state.
Nancy Shields Kollmann used the term "confessionalization" to refer to the religious arbitration and control used in the Russian Empire to manage the activity of non-Orthodox religions such as Catholicism, Lutheranism, Islam, Judaism, and Buddhism. Tsarist Russia, a multi-confessional empire with one state religion, banned the proselytization of other faiths to Orthodox Christians. However, the tsarist administration supported centralizing institutions within other religions (such as the Orenburg Assembly) insofar as they would aid in local administration and were allied with the state.[1]
Further readingedit
Confessionalization forum (H-German, 2005)
Lutheran church organization and confessionalization (Britannica Online)
Confessionalization: Reformation, Religion, Absolutism, and Modernity
Rüdiger Grimkowski: Habsburgische Konfessionalisierung und die Josephsverehrung. In: Zeitschrift für Geschichtswissenschaft. 52. Jahrgang, Heft 11, 2004, ISSN 044-2828, S.981-994.
Rüdiger Grimkowski: Michael Willmann. Barockmaler im Dienst der katholischen Konfessionalisierung. Der Grüssauer Josephszyklus. Berlin 2005, ISBN 978-3-89998-050-9.
Headley, John M. and Hans J. Hillerbrand, eds. (2004). Confessionalization in Europe, 1555–1700: Essays in Honor and Memory of Bodo Nischan. Farnham, Eng: Ashgate.
Hsia, R. Po-chia (1991). Social discipline in the Reformation : Central Europe 1550-1750 (Paperback ed.). London: Routledge. ISBN0415011493.
Referencesedit
^Kollmann, Nancy Shields (2017). The Russian Empire 1450-1801 (1st ed.). Oxford, United Kingdom. pp. 404, 407–408. ISBN978-0-19-928051-3. OCLC 969962873.{{cite book}}: CS1 maint: location missing publisher (link)
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This article needs additional citations for verification Please help improve this article by adding citations to reliable sources Unsourced material may be challenged and removed Find sources Confessionalization news newspapers books scholar JSTOR September 2021 Learn how and when to remove this template message You can help expand this article with text translated from the corresponding article in German November 2017 Click show for important translation instructions Machine translation like DeepL or Google Translate is a useful starting point for translations but translators must revise errors as necessary and confirm that the translation is accurate rather than simply copy pasting machine translated text into the English Wikipedia Consider adding a topic to this template there are already 9 094 articles in the main category and specifying topic will aid in categorization Do not translate text that appears unreliable or low quality If possible verify the text with references provided in the foreign language article You must provide copyright attribution in the edit summary accompanying your translation by providing an interlanguage link to the source of your translation A model attribution edit summary is Content in this edit is translated from the existing German Wikipedia article at de Konfessionalisierung see its history for attribution You should also add the template Translated de Konfessionalisierung to the talk page For more guidance see Wikipedia Translation In Protestant Reformation history confessionalization is the parallel processes of confession building taking place in Europe between the Peace of Augsburg 1555 and the Thirty Years War 1618 1648 For most of this time there was a nominal peace in the Holy Roman Empire between the Protestant and Catholic confessions as both competed to establish their faith more firmly with the population of their respective areas This confession building occurred through social disciplining as there was a stricter enforcement by the churches of their particular rules for all aspects of life in both Protestant and Catholic areas This had the consequence of creating distinctive confessional identities that influenced church dogma faith formation liturgy and the development of universities The German historian Ernst Walter Zeeden first described the phenomenon of confession building Konfessionsbildung in the 1950s In the 1970s Wolfgang Reinhard and Heinz Schilling further developed these ideas in parallel applying their ideas to church state formation in Roman Catholic and Lutheran contexts in the Holy Roman Empire Calvin s Geneva is also a model case for the confessional era because of its high degree of social control unity and homogeneity under one expression of a reformed Christian faith The Genevan model was informed by an interpretation of Erasmus humanism The reformation had shown the independent character of northern Europe to resist acceptance to Catholic orthodoxy and thus called for an end to the Corpus Christianum The new model sought to establish a decentralized Christian community rooted in the belief that one s own interpretative theology was correct and sufficient Confessionalization was supported by monarchs and rulers in general because after the Reformation had brought control over their territories churches into their hands they could exercise more power over their subjects by enforcing strict religious obedience The main tool for the enforcement of these rules were police regulations These were behavior codes for religious social and economic life to which the common citizen had to oblige under threat of severe punishment Increasingly the secular governments sometimes in cooperation or conflict with the churches they controlled provided material relief for the poor and needy and in return the state demanded obedience and increased taxes from its subjects Thus confessionalization is often described as a developmental stage towards both the absolutist states of the 17th and 18th centuries as well as the modern welfare state Nancy Shields Kollmann used the term confessionalization to refer to the religious arbitration and control used in the Russian Empire to manage the activity of non Orthodox religions such as Catholicism Lutheranism Islam Judaism and Buddhism Tsarist Russia a multi confessional empire with one state religion banned the proselytization of other faiths to Orthodox Christians However the tsarist administration supported centralizing institutions within other religions such as the Orenburg Assembly insofar as they would aid in local administration and were allied with the state 1 Further reading editConfessionalization forum H German 2005 Lutheran church organization and confessionalization Britannica Online Confessionalization Reformation Religion Absolutism and Modernity Rudiger Grimkowski Habsburgische Konfessionalisierung und die Josephsverehrung In Zeitschrift fur Geschichtswissenschaft 52 Jahrgang Heft 11 2004 ISSN 044 2828 S 981 994 Rudiger Grimkowski Michael Willmann Barockmaler im Dienst der katholischen Konfessionalisierung Der Grussauer Josephszyklus Berlin 2005 ISBN 978 3 89998 050 9 Headley John M and Hans J Hillerbrand eds 2004 Confessionalization in Europe 1555 1700 Essays in Honor and Memory of Bodo Nischan Farnham Eng Ashgate Hsia R Po chia 1991 Social discipline in the Reformation Central Europe 1550 1750 Paperback ed London Routledge ISBN 0415011493 References edit Kollmann Nancy Shields 2017 The Russian Empire 1450 1801 1st ed Oxford United Kingdom pp 404 407 408 ISBN 978 0 19 928051 3 OCLC 969962873 a href Template Cite book html title Template Cite book cite book a CS1 maint location missing publisher link Portals nbsp Christianity nbsp Catholicism nbsp Germany nbsp Society Retrieved from https en wikipedia org w index php title Confessionalization amp oldid 1208903061, wikipedia, wiki, book, books, library,
