Catholic Revival in the Age of the Baroque: Religious by Marc R. Forster

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By Marc R. Forster

This e-book seeks to provide an explanation for the origins of the Catholic identification of the inhabitants of southwest Germany among 1550 and 1750. Many reports of this topic credits rulers and church leaders with growing and implementing spiritual identification in Germany "from above." against this, this examine argues that there have been very important neighborhood and non secular the explanation why humans got here to think about themselves dependable Catholics; and so as to comprehend the origins of Catholic identification, it examines the character of "Baroque Catholicism"--including the importance of pilgrimages, processions, confraternities, and different spiritual ceremonies.

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Extra info for Catholic Revival in the Age of the Baroque: Religious Identity in Southwest Germany, 1550-1750 (New Studies in European History)

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An effort to improve clerical incomes was thus an integral part of the Austrian-led church reform. There were relatively few ways to improve clerical incomes. One option was to convince patrons to turn over larger portions of the tithes and property of a parish to the clergymen who served it. ⁵⁴ This solution led to pluralism, something Tridentine reformers sought to prevent, but it could be justified as a necessary expedient. Parish priests needed sufficient income in order to provide proper pastoral services.

The Austrian state concentrated its attention on the threat of Protestantism, which was an issue of obedience to the state. Secondarily, officials insisted that local people obey their priest, who was after all a kind of local official. The people of Burkheim denied the charge that they were Protestants and worked hard to show that they were loyal subjects, even if they disobeyed the priest. ’’ The mayor and the Rat assured Ensisheim that they had publicized all the church ordinances that had come ⁸ GLAK /, pp.

The ambitions of its proponents were considerable. As Reinhard himself states: ‘‘In / Heinz Schilling and I independently decided to elevate Ernst Walther Zeeden’s ‘confessional formation’ [Konfessionsbildung] now known by the richer and more complex social science term ‘confessionalization’ [Konfessionalisierung], from an event in Church history to a fundamental process in the social history of the early modern period . ’’²¹ Schilling has been just as explicit: ‘‘‘confessionalization’ constitutes the most important historical process of the epoch.

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