Crossing the Boundaries of Belief: Geographies of Religious Conversion in Southern Germany, 1648-1800

Notes

245 Notes Abbreviations ABA Archiv des Bistums Augsburg AT-OeSta/HHStA Österreichisches Staatsarchiv/Hof- und Staatsarchiv BayHSA Bayerisches Hauptstaatsarchiv BO Bischöfliches Ordinariat DAEich Diözesanarchiv Eichstätt EWA Evangelisches Wesensarchiv GR Generalregistratur HSAStu Hauptstaatsarchiv Stuttgart KA Kloster Akten KL Kloster Literalien KWA Katholisches Wesensarchiv LKANü Landeskirchliches Archiv Nürnberg LKAStu Landeskirchliches Archiv Stuttgart RKG Reichskammergericht SAA Staatsarchiv Augsburg StAAug Stadtarchiv Augsburg StAFüs Stadtarchiv Füssen StAKau Stadtarchiv Kaufbeuren StAKem Stadtarchiv Kempten StAMem Stadtarchiv Memmingen StANörd Stadtarchiv Nördlingen StAUlm Stadtarchiv Ulm SuStBA Stadt- und Staatsbibliothek Augsburg Introduction 1. StAAug, Strafamt, Urgichten 1657–59, Kt. 233, interrogation of Melchior Zagelmaier, 17 August 1658. This dialogue is based on Zagelmaier’s testimony. 2. Ibid. Here, I paraphrase the interrogation by rendering the third-person narration into a first-person dialogue. 3. Psychological models include James, Varieties of Religious Experience; and Hood et al., Psychology of Religion. On the marketplace of religion, see Gooren, Religious Conversion and Disaffiliation; Lambert, Founding Fathers; Pew Forum on Religion and Public Life, “U.S. Religious Landscape Survey.” 4. Schindling, “Konfessionalisierung und Grenzen,” 31. 246 • Notes to Pages 6–9 5. Ibid., 30; Schmid, “Konfessionspolitik und Staatsräson,” 203–23. 6. Hunter, “Westphalia and the Desacralisation of Politics.” 7. Mayes, Communal Christianity, 7–12. Although Bernd Mathias Kremer recognized the Peace’s internal legal contradictions and the external political possibilities for confessional strife it generated, he also affirmed the Peace’s “eminente Befriedungsfunktion” (139). See Kremer, Westfälische Friede. The definitive history of the Peace of Westphalia remains Dickmann, Westfälische Frieden. See also Kaufmann, Dreißigjähriger Krieg und Westfälischer Friede, for some astute analysis of religious pluralization after 1648. 8. Newman, “Perpetual Oblivion?” 264. 9. Kremer relates the contradictions in the Peace of Westphalia to the compromises reached between competing parties. While his focus is on the implications for high politics and juridical discourse, my goal is to show the social manifestations and implications of these contradictions. Kremer, Westfälische Friede, especially “Einleitung.” 10. Asch, “Religious Toleration,” 87–89. 11. See especially Reinhard, “Zwang zur Konfessionalisierung?”; Schilling, “Die Konfessionalisierung im Reich.” For useful overviews of the literature on confessionalization, see Greyerz, “Confession as a Social and Economic Factor”; Kaufmann, “Konfessionalisierung von Kirche und Gesellschaft”; Hsia, Social Discipline. 12. Klueting, “Problems of the Term and Concept ‘Second Reformation,’” 48–49. 13. Schilling, “Confessional Europe,” 641–82; Reinhard, “Gegenreformation als Modernisierung ?” 226–52. 14. Forster, Counter-Reformation in the Villages; Mayes, Communal Christianity. 15. Kaufmann, “Einleitung,” 11. 16. Fätkenheuer, Lebenswelt und Religion, 357. 17. Greyerz et al., Interkonfessionalität. 18.Historianshavedealtwithconversion,butmanyfocuseitheroneliteconversionsor conversionsinonedirectiononly.SeeSchmidt,“KonversionundSäkularisation”;Christ, “Fürst, Dynastie, Territorium und Konfession”; Stillig, Jesuiten, Ketzer und Konvertiten. Several recent books and essay collections expand the field of research, but elite conversions still constitute a large focus of the research, as do attempts to reconcile confessionalization and conversion. See especially Lotz-Heumann, Mißfelder, and Pohlig, Konversion und Konfession in der Frühen Neuzeit; Durchhardt and May, Union-Konversion-Toleranz; Volkland, Konfession und Selbstverständnis; Asche, “Von Konfessionseiden und gelehrten Glaubensflüchtlingen.” For a recent collection that offers a variety of methodological perspectives, see Luebke et al., Conversion and the Politics of Religion. For comparative purposes, see the excellent work of Keith P. Luria, especially “Conversion and Coercion,” 221–47; “Politics of Protestant Conversion,” 23–46; and Sacred Boundaries. 19. Freist, “Representations and Appropriations,” 147. 20. The recent focus on “interconfessional osmosis” and “transconfessional interaction” has been useful for moving beyond the model of confessionalization. See Kaufmann, “Einleitung,” 12. 21. Schindling, “Konfessionalisierung und Grenzen,” 20. 22. Peter van der Veer offers an excellent analysis of modern Europe’s domestic commitment to “secularism” and its simultaneous deployment of a strong Christian political identity abroad to distinguish European colonizers from their colonial environs in Impe- Notes to Pages 9–12 • 247 rial Encounters. See also Peterson and Wahlhof,Invention of Religion;Bhargava, Secularism and Its Critics; Asad, Formations of the Secular; Asad, Genealogies of Religion. 23. For a theoretically insightful take on this position, see Brown, Regulating Aversion. 24. Here, I agree with Jürgen Luh’s observation that confessional “mistrust, hostilities, and violence” in post-Westphalian Germany were not forms of “residual confessionalism” or “vestige[s] from times before the Thirty Years’ War” (12), but were rather a central part of seventeenth- and eighteenth-century quotidian life. Luh, Unheiliges Römisches Reich. Similarly, Johannes Burckhardt posits that the effects of jus reformandi...