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[German Version] After the loss of the Kurkreis with Wittenberg University (Wittenberg, University of) ¶ as a consequence of the Schmalkaldic War, the University of Jena constituted the state university of Ernestine Saxony and its successor states. During the imprisonment of Ernst Friedrich, a school of higher education was established in Jena in 1548. Its first teachers included such important but contrasting figures as V. Strigel, a student of Melanchthon, and the strict Lutheran E. Schnepf (from 1549). The fact that the Ernestin…

[German Version] (before 1350, Krakow –Mar 5, 1410, Heidelberg). Matthew studied in Prague (1367, M.A.; 1384, professor of theology), where he worked also as a clergy-critical preacher and as an edifying writer. In 1394, he went to Heidelberg University, where he became rector in 1396/1397. After supporting the building up of theological studies in Krakow from 1397, he returned to Heidelberg before 1400, and carried out diplomatic missions for the Electors. His criticism of the curia, aimed at cleansing the see of Rome, especially against simony ( De squaloribus curiae Romanae, 1403;…

[German Version] (Apr 1, 1753, Chambéry – Feb 26, 1821, Turin). After studying law in Turin from 1769 to 1772, Maistre practiced law in his home town, and in 1773 became a freemason (Freemasons). His career reached its peak in 1788 when he became senator of Savoy. The military encroachment of the French Revolution into his home town in 1792 forced him to emigrate the following year to Lausanne. This destabilizing experience made him a political advocate of the Restoration ( Considérations sur la France, 1796). The theological basis for this was a strong sense of providence. Mai…

[German Version] (Jun 6, 1684, Hawkhurst, Kent – Jul 24, 1768, Hawkhurst, Kent). After his formation at a Presbyterian academy in London from 1699 to 1703 and studying in Utrecht and Leiden, Lardner was an independent preacher from 1709, and a private chaplain and tutor from 1713. While officiating as an assistant preacher in London (from 1721), he worked on his main publication, a work of popular enlightenment entitled The Credibility of the Gospel History (17 vols., 1727–1757), which was based on a series of lectures. The basic notions of historical criticism impart…

[German Version] (c. 910–992), reforming abbot of Montier-en-Der (from 967/68) and St. Bénigne (c. 982–985). Adso composed lives of various saints and (between 949 and 954) an influential summary of the Antichrist tradition in biographical form. In it, Adso categorized the West Frankish Carolingians (to whom his patron Gerberga was related by marriage) as the heirs of Rome in God's plan of salvation. Volker Leppin Bibliography CCCM 45, 1976 R. Konrad, De ortu et tempore Antichristi, 1964.

[German Version] Biblia pauperum, was the name given to the Bible abbreviations for preaching purposes in the late Middle Ages. Technically “Bible of the Poor” denotes a specific, primarily pictorial work of monastic provenance. As far as it can be reconstructed, its earliest, originally anonymous exemplar was written in the southeastern German language area in…

[German Version] (Dec 25, 1756, Benevento – Apr 19, 1844, Rome) came from a noble family and was doctor of canon and civil law. In 1785 he was consecrated titular bishop of Damietta, and in the same year, without the recognition of the archbishop of Cologne, took office in the city as papal nuncio. Against episcopalism (II; Ems, Congress of), he vigorously represented the papal position. As nuncio in Lisbon (1794/1795–1802) he fought with equal vigor (having been made a cardinal in 1801) against P…

[German Version] I. Church History – II. Dogmatics – III. Ethics I. Church History The term “enthusiasts” ( Schwärmer) is not a historiographic category but a theologically evaluative term for a type of piety that by false appeal to the Holy Spirit (Spirit/Holy Spirit) pays inadequate regard to the extra nos of Christian salvation. Luther, along with T. Müntzer and A. v. Karlstadt, shaped its usage in the dispute with the Zwickau …

[German Version] Baroness de Stäel-Holstein (Apr 22, 1766, Paris – Jul 14, 1817, Paris). As an exile during the French Revolution, Mme. de Staël was the central figure of a European network of communication. Refracting the ideas of J.-J. Rousseau through the lens of early German Romanticism, she wrote in criticism of the social conventionality restricting women, and preached the perfecting of humanity in history. Volker Leppin Bibliography C. Blennerhassett, Madame de Staël, 1889 (Eng.).

[German Version] I. Definition The use of spiritualism as a precise technical term was shaped by the Soziallehren of E. Troeltsch, who used it to distinguish between two groups Luther had lumped together as Schwärmer (“Enthusiasts”): spiritualists and Anabaptists. The common characteristic shared by the groups called spiritualists is their belief in the direct effect of the Holy Spirit (Spirit/Holy Spirit) within each individual, in contrast to the outward working of the Spirit through the words of Scripture. As a rule, this belief i…

1. DefinitionMemory (Latin  memoria, “faculty of recollection”) is generally understood as a reservoir (in the sense both of content and container) of knowledge of the past, available for recollection or refreshment through the process of “calling to mind” (Greek anamnēsis). Almost all theories of memory seek to link the thesaurus model with the actual act of remembering. Memory and recollection have since Aristotle been a subject of rhetoric under the heading of the  ars memorativa (“mnemotechnics”). Mnemonics belongs to rhetoric because it is an essential techni…

1. General 1.1. Problems of definitionEmotions are deeply rooted in human developmental history. As a fundamental phenomenon of subjective experience, they were common to humans and higher animals, and are based on a physiological state with measurable physical reactions (e.g. changes in pulse or breathing, motor expression in mime and gesture). However, they are characterized by cultural variation [4] in the expression and moral evaluation of emotions, as well as in their precise definition and frequency. To this extent, emotions are also subject …

1. History and culture 1.1. IntroductionTradition (Latin traditio, via Old French  tradicion, “handing over,” “delivery”) denotes customs, beliefs, and the like, that are “handed down” from generation to generation. In theory, it is understood as a specific reservoir of knowledge, techniques, technologies, mores, customs, perspectives, attitudes, norms, and institutions residing within a community and passed down relatively unchanged by one generation to the next, thereby lending continuity and identity to…

1. Introduction A universally valid definition of identity is as elusive for the early modern period as for the late. The concept derives from two distinct traditions of research. Anglophone social psychology characterizes identity as a characteristic of the modern individual [6], whereas German ethnology prefers the term Identität in clear rejection of the older and ideologically explosive term  Volksgeist (“folk spirit”) [2]. The concept of identity is disputed among historians [14]. From an actor-centered perspective in particular, doubts are articulated ov…

In the late Middle Ages, the notion of a “spark of conscience” found, for example, in the work of the Latin church father Jerome, was developed productively into the mystical notion of the spark of the soul. For the formation of the early modern term  conscience, the decisive factor was the increasing gap between individual convictions and supraindividual obligations to social norms and laws imposed by the state – a gap that first became identifiable in the religious question. The Protestant theologian Karl Holl has even called the Reform…

1. IntroductionThe noun mysticism, a general term dating from the 17th century, eluded all attempts of students of religion and the psychology of religion to define it in the 19th and early 20th century [1]; [3]; [5]. More recent researchers therefore use it only as a heuristic term for highly diverse phenomena of an intense individual experience of bonding or union (Latin  unio mystica) with God, the divine, the holy, etc. – always in specific cultural and social contexts. These phenomena are never accessible directly, since we know of them only through (…

1. General 1.1. DefinitionThe term popular religion (French  religion populaire, German  Volksfrömmigkeit) denotes the everyday, practical religion of the masses, regardless of whether it is considered “Christian” or “churchly” from a theological or religio-phenomenological perspective. Popular religion is meant to sanctify the whole of the everyday world and the environment, to relate a person’s life and the world of personal experience to the religious sphere. Recent German-language scholarship prefers to speak of  populäre or  populare  Frömmigkeit or simply o…

The conciliarist controversies of the late Middle Ages over the supremacy of the pope or a council within the church made the question of an authoritative basis for ecclesiastical doctrinal decisions outside the human institutions of the church increasingly controversial. Drawing on the thought of William of Ockham, theologians developed concepts that emphasized the questionable nature of decisions by the papacy and councils (Council [ecclesiastical]), while advocating appeal to the Bible to res…

1. DefinitionThe term heresy (from Greek  haíresis, “school (of thought),” “faction”) denotes a serious deviation in the faith (“false doctrine”), resulting in exclusion from the church (Excommunication). The German synonym Ketzerei is derived from the name of the medieval mass movement of the Cathars (Greek  katharoí, “pure ones”), which formed an anti-church in the 12th century and were persecuted relentlessly. Heresy, as a violation of the integrity of the faith by individuals or groups, must be distinguished from apostasy (Greek  apostasía) as “renunciation” of the fa…

1. Christian 1.1. Late Middle Ages, Reformation, and ConfessionalizationThe parochial structure of the church had been the norm since the Carolingian period (i.e. the association of one’s place of residence with membership in an ecclesiastical congregation). In the late Middle Ages, there developed a strong sense – especially in urban areas – of the congregation as a social nexus politically as well as religiously, so that in this context we can even speak of a  corpus Christianum (“Christian body”) in microcosm [3]. This self-conception, both communal and parochial, g…