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David M. Luebke - Hometown Religion: Regimes of Coexistence in Early Modern Westphalia

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The pluralization of Christian religion was the defining fact of cultural life in sixteenth-century Europe. Everywhere they took root, ideas of evangelical reform disturbed the unity of religious observance on which political community was founded. By the third quarter of the sixteenth century, one or another form of Christianity had emerged as dominant in most territories of the Holy Roman Empire.
In Hometown Religion: Regimes of Coexistence in Early Modern Westphalia, David Luebke examines a territory that managed to escape that fatethe prince-bishopric of Mnster, a sprawling ecclesiastical principality and the heart of an entire region in which no single form of Christianity dominated. In this confessional no-mans-land, a largely peaceable order took shape and survived well into the mid-seventeenth century, a unique situation, which raises several intriguing questions: How did Catholics and Protestants manage to share parishes for so long without religious violence? How did they hold together their communities in the face of religious pluralization? Luebke responds by examining the birth, maturation, old age, and death of a biconfessional regimea system of laws, territorial agreements, customs, and tacit understandings that enabled Roman Catholics and Protestants, Lutherans as well as Calvinists, to cohabit the territorys parishes for the better part of a century.


In revealing how these towns were able to preserve peace and unityin the Age of Religious Wars Hometown Religion attests to the power of toleration in the conduct of everyday life.

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STUDIES IN EARLY MODERN GERMAN HISTORY
Hometown Religion Regimes of Coexistence in Early Modern Westphalia - image 1
H. C. Erik Midelfort, Editor
Hometown Religion
Hometown Religion Regimes of Coexistence in Early Modern Westphalia - image 2
REGIMES of COEXISTENCE in EARLY MODERN WESTPHALIA
Picture 3
David M. Luebke
UNIVERSITY OF VIRGINIA PRESS
Charlottesville & London
University of Virginia Press
2016 by the Rector and Visitors of the University of Virginia
All rights reserved
Printed in the United States of America on acid-free paper
First published 2016
1 3 5 7 9 8 6 4 2
Library of Congress Cataloging-in-Publication Data
Names: Luebke, David Martin, 1960
Title: Hometown religion : regimes of coexistence in early modern Westphalia /
David M. Luebke.
Description: Charlottesville : University of Virginia Press, 2016. | Series: Studies in early modern German history | Includes bibliographical references and index.
Identifiers: LCCN 2015030174| ISBN 9780813938400 (cloth : alk. paper) |
ISBN 9780813938417 (ebook)
Subjects: LCSH: Mnster (Ecclesiastical principality)Church history16th century. | Mnster (Ecclesiastical principalityChurch history17th century.
Classification: LCC BR358.M85 L84 2016 | DDC 274.3/56106dc23
LC record available at http://lccn.loc.gov/2015030174
For Yoshiko and Hana
ACKNOWLEDGMENTS
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This book began with an accidental discovery. I had been researching a related but different topic when I noticed a curious entry in the catalogue for some fiscal records housed in the Westphalian State Archive in Mnster. The entry referred to a cache of documents bearing the title Iconoclasm in Warendorf, 1620 (Landesarchiv Nordrhein-Westfalen, Abteilung Westfalen, Frstbistum Mnster [Prince-Bishopric of Mnster] Hofkammer I 1, Bildersturm in Warendorf, 1620). Why, I wondered, was a bundle of papers about iconoclasm filed among fiscal records? Had they been misplaced? The date also struck me as odd. Westphalia, the region in which Warendorf is located, had seen its share of image breaking. But most of it had occurred almost a century before, in 1534 and 1535, when Anabaptism had flourished in Warendorf, Mnster, and a few other Westphalian towns. What might explain this seemingly late outburst of religious violence? My curiosity piqued, I ordered up the bundle, and began reading.
What I found there surprised me in ways I had not anticipated. The bundle contained records of a formal inquest to find out who had destroyed a large stone crucifix called the Sassenberg Cross, which stood in a corner of the burial ground adjacent to the parish church of St. Laurentius. The attack had been discovered at dawn on Sunday morning, 15 March 1620. The cross had been toppled from its pedestal; beside it lay two statues, of Saint John and the Virgin Mary, also cast down. The protocol recorded that the towns magistrates met immediately and agreed on measures to identify and seize the culprits. That afternoon, they launched a formal inquest and over the following week interrogated no fewer than eighty-four individuals, including thirteen night watchmen, three hostellers, and thirty-six publicans. Eventually a culprit was identified, but the miscreant had already skipped town by then, so the investigation fizzled.
The first surprise lurked in the religious inclinations of the magistrates, the priest, and the population at large. A little digging soon revealed that most, perhaps all, of the towns magistrates considered themselves ProtestantLutheran or Calvinist. Why were Protestant magistrates rushing to prosecute an image breaker who shared their faith? Surely not out of love for Johann Assmann, the priest at St. Laurentius, an orthodox Roman Catholic and stern opponent of the evangelical creeds. Were the Protestant magistrates secretly involved in the iconoclasm, as a few higher authorities suspected? Was their investigation all for show? Or was their zeal to prosecute genuine, motivated by some interest held in common with a Catholic priest? And what of the attack itself? In the decades since 1535, there had been little trace of religious violence in Westphalia. What had changed in 1620 to provoke this latter-day outbreak?
These rather small questions led to larger ones: how had Roman Catholics and Protestants managed to coexist in the Westphalian towns, apparently without serious disturbance, for nearly a century? What structures or behavior had held the disruptive force of religion in check? What rules, formal or informal, governed that behavior? If, indeed, it proved that a discernible set of practices had enabled peaceable relations among the Christian religions of sixteenth- and seventeenth-century Westphalia, how might the existence of such a regime alter our understanding of religious conflict and toleration in early modern Europe more generally? One research trip led to another, and another, and by the time I was finished, what had begun as an idle foray into a case of iconoclasm had resulted in this book.
Along the way, this project has benefited enormously from the help and generosity of many institutions, colleagues, and friends. A grant from the Deutscher Akademischer Austauschdienst (DAAD) enabled me to get a running jump on the research, the bulk of which I conducted in the archives of Mnsterthe metropolis of Westphalia, as it was once called. For their patience and generosity, I am indebted to the archivists of all of those institutions: the Landesarchiv Nordrhein-Westfalen; the Stadtarchiv Mnster; the Bischfliches Archiv Mnster; and the Landesverband Westfalen-Lippe, as well as the Kreisarchiv Warendorf. At the Westflische Wilhelms-Universitt in Mnster I also encountered a vibrant community of young historiansJan Brademann, Antje Flchter, Bastian Gillner, Elizabeth Harding, Natalie Krentz, Andre Krischer, Tim Neu, Andreas Pietsch, Steffi Ruether, Michael Sikora, Sita Steckel, Reemda Tiebenwho individually and as a group shaped my thinking more, I suspect, than they realize. But my greatest debts go to two professors at the university in Mnster, Barbara Stollberg-Rilinger and Werner Freitag, whose encouragement and generosity nourished this project from start to finish.
I have many debts on this side of the Atlantic, as well. A summer research grant from the National Endowment for the Humanities enabled me to return to Mnster in 2007. Another, similar grant from the University of Oregon supported my research in 2008. My academic department and its supporters, especially Spencer Brush and Julie and Rocky Dixon, helped to fund yet another research trip. The Oregon Humanities Center supported my research on two occasions, in 2004 and again in 2009, by providing the time and quiet space to impose some order on my notes and to get writing done. The Oregon Humanities Center also gave generous financial support for the publication of this book, as did the College of Arts and Sciences at the University of Oregon.
In collecting my thoughts and writing them down, I have relied on the advice and criticism of many colleagues. In addition to that of Barbara Stollberg-Rilinger, Werner Freitag, and their colleagues in Mnster, I have benefited enormously from the advice of many colleagues, who have read all or part of this book in manuscript form. Jesse Spohnholz, whose work on religion in the river town of Wesel influenced my thinking profoundly, critiqued ; and my colleague at the University of Oregon, Vera Keller, read all of the chapters and strengthened every one. Thomas A. Brady Jr. encouraged me at every phase of this project. My thanks also go to the two readers who reviewed this book for the University of Virginia Press, who, like the others, pointed me in directions I might not have considered without them and spared me the embarrassment of dubious claims I might have made without their counsel. The errors that remain, of course, are all mine.
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