THE GROWTH OF DENOMINATIONS in europe
By the time of the first centenary of the Augsburg Confession the Catholic Church in Germany had split and gone into schism. There were now two German churches and according to the Peace of Augsburg in 1555 different regions, principlaities and Lander were free either to practice the Catholic faith or to choose the Lutheran faith. The Thirty Years War however sought by force to re-establish one church with unfortunate tragic consequences in terms of the millions who were slaughtered. . By the time of the second centenary celebration of the Augsburg Confession in 1730 there were however three church groupings in Germany, the Catholic, Lutheran and Reformed church of Calvin. The divisions were now not only theological and spiritual, but intellectual, cultural and political. The same divides were separating whole people groups across the once united 'Christendom' of Europe into Catholic and a variety of Christian denominations. While all would still call themselves ' Christians' the unity Christ prayed for have effectively been broken. It is not likely that anyone at Augsburg in 1530 could foresee just how divided Christianity could become in the space of a couple of hundred years and if so if they might have acted differently.
Divided Europe after the 30 years War . Encyclopedia Britannica https://www.britannica.com/event/Thirty-Years-War#/media/1/592619/1790
gallen describes the general political and ecclestical situation in 1730
Signing of the Peace of Westphalia in 1648 which confirmed Lutheran tolerance in the Holy Roman Empire, Confirming the Peace of Augsburg and revoking the Edict of Restitution of Ferdinand II. Painting by Gerard Terborch https://www.britannica.com/event/Peace-of-Westphalia#/media/1/641170/202767
The second secular festival anniversary of the C.A. found a situation in Protestant Germany that had changed significantly compared to 1630. While the first centenary celebration had been celebrated "in the midst of the greatest troubled and most dangerous times" of the Thirty Years' War, in 1730 there was profound peace in the German lands, which, as most contemporary descriptions of the jubilee celebration gratefully point out, "allowed an undisturbed practice of religion everywhere". " Please recognize with me," -the Leipzig professor Johann Erhard Kapp calls out to his readers in the preface to his
"Detailed Description of the First Great Evangelical Jubilee Festival" in 1730, - "the blessings of God that, while our fathers had to endure famine and the plague that creeps in the dark in many places 100 years ago. We, on the other hand, see ourselves freed from these plagues. If we consider that, while our fathers were afflicted with war and bloodshed, we, on the other hand, have enjoyed the noble peace for so many years; Consider that, whereas a hundred years ago the Evangelical Lutheran religion was attempted to be completely eradicated, we, on the other hand, have such a just emperor who is an equal defender of Protestants and Roman Catholics, and who grants Protestants the same rights as Roman Catholics."
While the festival of 1630 had been a sign of the struggle in ecclesiastical terms, by 1730 a certain relaxation of the situation had also occurred in the relationship between the three Christian denominations - although this could only be described as such from a certain point of view, as we will see. The feud between Protestantism and Catholicism had lost its former sharpness after the concern about a Counter Reformation using external means of power and aimed at regaining entire countries had been overcome by the Protestant (Lutheran) side, as well as region of Westphalia [1]. The Peace of Westphalia demarcated the existence of the two churches, based on the conditions of 1624.[2] Likewise, the acceptance of the German Reformed Church into the peasant religious peace, which the Empire was obliged to uphold, was also carried over into the widely known agreement between the two Protestant denominations, which at least existed superficially. It was in fact however demonstrated on the occasion of the Jubilee festival of 1730; while in 1630 there was only one exceptional case of a joint Protestant celebration, in 1730 the centenary celebrations were celebrated jointly by Lutherans and Reformed Churches in most of the non-denominational areas.
[1] Westphalia was Calvinist.
[2] The Peace of Westphalia was the generic name given to describe two peace treaties, both signed which were signed in October 1648 in the cities of Osnabrück and Münster in Westphalia. They officially brought to an end the Thirty Years' War and ushered in a period peace to the Holy Roman Empire, bringing to an end disastrous period of European history which had seen the deaths of approximately eight million of its citizens.
"Detailed Description of the First Great Evangelical Jubilee Festival" in 1730, - "the blessings of God that, while our fathers had to endure famine and the plague that creeps in the dark in many places 100 years ago. We, on the other hand, see ourselves freed from these plagues. If we consider that, while our fathers were afflicted with war and bloodshed, we, on the other hand, have enjoyed the noble peace for so many years; Consider that, whereas a hundred years ago the Evangelical Lutheran religion was attempted to be completely eradicated, we, on the other hand, have such a just emperor who is an equal defender of Protestants and Roman Catholics, and who grants Protestants the same rights as Roman Catholics."
While the festival of 1630 had been a sign of the struggle in ecclesiastical terms, by 1730 a certain relaxation of the situation had also occurred in the relationship between the three Christian denominations - although this could only be described as such from a certain point of view, as we will see. The feud between Protestantism and Catholicism had lost its former sharpness after the concern about a Counter Reformation using external means of power and aimed at regaining entire countries had been overcome by the Protestant (Lutheran) side, as well as region of Westphalia [1]. The Peace of Westphalia demarcated the existence of the two churches, based on the conditions of 1624.[2] Likewise, the acceptance of the German Reformed Church into the peasant religious peace, which the Empire was obliged to uphold, was also carried over into the widely known agreement between the two Protestant denominations, which at least existed superficially. It was in fact however demonstrated on the occasion of the Jubilee festival of 1730; while in 1630 there was only one exceptional case of a joint Protestant celebration, in 1730 the centenary celebrations were celebrated jointly by Lutherans and Reformed Churches in most of the non-denominational areas.
[1] Westphalia was Calvinist.
[2] The Peace of Westphalia was the generic name given to describe two peace treaties, both signed which were signed in October 1648 in the cities of Osnabrück and Münster in Westphalia. They officially brought to an end the Thirty Years' War and ushered in a period peace to the Holy Roman Empire, bringing to an end disastrous period of European history which had seen the deaths of approximately eight million of its citizens.
August the Strong of Saxony 1670-1733 who was one of the German Royalty to reconvert to Catholicism
The desire for church unity that had been lost at Augsburg never quite disappeared; the way to achieve it had only became more complicated. While physical force had done nothing to engender unity, more subtle means were used by political forces who had come to understand what had been lost by the divisions of denominationalism. Most of the work for unity concerned the Lutheran and Reformed Churches while the Catholic church itself stayed more on the sidelines. Something however happened to upset this situation when some of the Princes in Saxony as well as those of Brunswick and Hesse all were reconciled to Catholicism. To countermand this change, the court preacher at Dresden wrote in the Lutheran ‘Innocent News’ that ‘the Church does not stand on the shoulders of great people’.
Frederik Wilhelm , the Great Elector of Brandenburg 1620-1688
Despite the freedom of worship which had been granted by the Peace of Westphalia some of the new Catholic princes dared to prohibit the celebration for the centenary. While the Emporer wished to allow celebrations of the CA he ordered that all expressions of hate be left behind. ( These were presumably to do with the tragedy and loss in the Thirty years war.) With the loss of the Saxon Royalty to the Catholic Church, the leadership of the Protestant cause now reverted to Brandenburg and to Friedrich Wilhelm I the ‘Great Elector of Brandenburg. He had championed equal rights for Reformed at the Peace of Westphalia and now wanted to turn Brandenburg itself into the preeminent Protestant power in Germany. He invited Huguenots from France and Socinians from Poland as a part of his plan for further Protestantizatrion. His aim was a more Calvinist Church and only wished to give the Lutheran Church tolerance and not equality. Under the influence of the philosopher Leibnitz he changed his policy and decided to create a union of the two Protestant denominations and the King called a Collegium Charitativum in Berlin in 1703 to finalize the union plans. He said ' 'it is necessary that a ruling soverign should take good care of his episcopal jurisdiction'. He added 'Nam quilibet Princeps in Religione sua est Papa' - 'for in every place there is a 'Pope' in each confession'. When the word came out of this secret plan for amalgamation, it created a storm of protest by the Lutheran communities. The struggle continued under his successor Frederik Wilhelm 1 who banned the publication of the Lutheran journal 'The Innocent news' . They then looked upon the centenary celebrations of 1730 as a ‘God given opportunity’ to reflect upon the inalienable treasures of their own Lutheran church.
A far more serious and challenging development with regard to church unity came from the rise of French Revolution inspired rationalism. Around 1730 a Councillor in Gotha wrote ' when the CA is printed in 1830 the Protestant Church woull be more troubled by internal atheism and Thomasius's unbelief than by the Pope'. Philosophical rationalism together with the different factions of the church did not help to create a joyful atmosphere for the 1730 celebrations. One writer comparing the situation in 1730 to that in 1530 tried to show how completely confused the churches had become, having essentially lost its bearings.
"At that time they were raging in the Münzer gang, heavenly prophets, Carlstadt's, Krautwald's, Schwenckfeld's and similar followers, as well as the whole and diverse swarm of Anabaptists...; today we have the Bohemian and Sichtelian brood of snakes...; and how miserably have the new Chiliasts, separatists, mystics, Donatists, perfectists, operaists, the whole bunch of those Pharisees and hypocrites... ruined the vineyard of our Zion! And the great world and state religion is indeed an old evil, but it has only broken out in a furious manner in our troubled times and through the Arminians together with the indifferentism into a real complete system. The Hobbian-Thomasian Church regime is aimed at the final overthrow of the visible constitutions of the Kingdom of Christ; and all of these, fanaticism, hobbies, naturalism, rationalism, have united to see atheism and obvious godlessness on the throne."
the actual celebration of 1730
A Modern Day celebration in Wittenberg Lutherstadt. (Source : Christian Travel Planners)
June 25th 1730 fell on a Sunday and an eye witness at Weissenfels gave an impressive picture of the celebrations:
'As early as 1 a.m. (!) the Chorus symphoniacus[1] marched through the streets of the town singing spiritual songs: "Preserve us, Lord, by your word", "If God were not with us this time", etc. Council and town musicians accompanied the chorales until 3 o'clock, which was certainly very devout to listen to and encouraged all the residents to worship. At 5 o'clock, 100 heavy guns were fired and a triple grenadier salvo. This was followed by an hour of bells ringing from the town's three churches. Then at 7 o'clock, the council, citizens and guilds in black dresses and coats marched pair by pair from the town hall to the parish church. The sermon was given by Superintendent[2] and Church Councilor Schumann on Romans 1, 16, 17. This early service was already combined with a celebration of Holy Communion, as was the service at 9 o'clock in the castle chapel. The main service in the town church was held by court preacher Magister Leo; after the sermon, the Te Deum was sung, accompanied by salvos. In front of the church in the castle there was a large table held by two angels, on which the Diet of Augsburg was depicted. On either side of the table there were four large columns with portraits of electors and princes. At 1 p.m. there was another service in the parish church. This was repeated on the following two days. On 28 and 29 June there were school celebrations. At 6 a.m. (!) the children went to church, the girls with wreaths on their heads, the boys with wreaths on their left arms. Boys and girls were in pairs. From the church the procession went to the castle singing: "Preserve us, Lord, by your word". [3]- The ceremony held the following day in the monastery church was particularly festive. An impressive procession, led by the Duke in a parade carriage drawn by 6 horses, then 24 city and country clergy, the high school students, the council and the entire citizenry with rifles and rifles, a grenadier company with music playing, moved with flying flags from the castle to the monastery church. In the church a throne was erected next to the altar. Superintendent Schumann preached about the CA, "the friend of truth, piety, clemency and peace"(!). This was immediately followed by a celebration in the monastery, at which Rector Reineccius gave a Latin speech: De Augustana Confessione tamquam Symbolo Catholico (!).[4] The next day was the people's festivities, where in the castle the children were entertained with wine (!), bread and herring (!) and given money.
The celebrations were similarly splendid in other princely residence cities, such as Weimar and Coburg. The event in the university town of Wittenberg was extremely solemn, organized by the current Rector, mangnificus (the magnificent) D. Trell. At 2:30 in the morning. the bells rang and morning music with drums and trumpets woke the residents from the towers of the town church, which were decorated with green trees. Then choirs and bands marched through the streets of the town, ending in front of the Rector's house on the market with the hymn "Now thank all God!". At 4.30 the students came to the market in rank order according to the countries and provinces, each regional group led by two marshals, "with roses on their sleeves" - where they, with the music choirs in a circle in the middle, sang the hymns: "Glory to God in the highest", "A mighty fortress" and others; the listeners sang along "shedding many thousands of tears". After 5 o'clock the students, so as not to disturb the early morning service, went to the monastery after they had picked up the rector and led him to Luther's study, where the university body was gathering for an academic celebration. At 7 o'clock the great procession to the castle and collegiate church was under the ringing of bells, in which the whole university took part, led by six marshals. The floor of the Church was laden the flowers; opposite the altar a lectern decorated with emblems was erected, on which the CA lay laid out; next to the symbols were the paintings of Luther and Melanchthon. The service was celebrated with trumpets and trumpets. The celebration was just as splendid in Leipzig, where a jubilee altar was erected in the Paulinerkirche, all the galleries were hung with red cloth and decorated with coats of arms, the whole church was decorated with flowers and maypoles and two jubilee cantatas were performed. In the evening, a torchlight procession of "uniformed" students took place through the festively illuminated streets.
[1] Symphonic
[2] Church overseer similar to role of Bishop
[3] Gallen p.71
[4] The Augsburg Confession as a Catholic Symbol.
'As early as 1 a.m. (!) the Chorus symphoniacus[1] marched through the streets of the town singing spiritual songs: "Preserve us, Lord, by your word", "If God were not with us this time", etc. Council and town musicians accompanied the chorales until 3 o'clock, which was certainly very devout to listen to and encouraged all the residents to worship. At 5 o'clock, 100 heavy guns were fired and a triple grenadier salvo. This was followed by an hour of bells ringing from the town's three churches. Then at 7 o'clock, the council, citizens and guilds in black dresses and coats marched pair by pair from the town hall to the parish church. The sermon was given by Superintendent[2] and Church Councilor Schumann on Romans 1, 16, 17. This early service was already combined with a celebration of Holy Communion, as was the service at 9 o'clock in the castle chapel. The main service in the town church was held by court preacher Magister Leo; after the sermon, the Te Deum was sung, accompanied by salvos. In front of the church in the castle there was a large table held by two angels, on which the Diet of Augsburg was depicted. On either side of the table there were four large columns with portraits of electors and princes. At 1 p.m. there was another service in the parish church. This was repeated on the following two days. On 28 and 29 June there were school celebrations. At 6 a.m. (!) the children went to church, the girls with wreaths on their heads, the boys with wreaths on their left arms. Boys and girls were in pairs. From the church the procession went to the castle singing: "Preserve us, Lord, by your word". [3]- The ceremony held the following day in the monastery church was particularly festive. An impressive procession, led by the Duke in a parade carriage drawn by 6 horses, then 24 city and country clergy, the high school students, the council and the entire citizenry with rifles and rifles, a grenadier company with music playing, moved with flying flags from the castle to the monastery church. In the church a throne was erected next to the altar. Superintendent Schumann preached about the CA, "the friend of truth, piety, clemency and peace"(!). This was immediately followed by a celebration in the monastery, at which Rector Reineccius gave a Latin speech: De Augustana Confessione tamquam Symbolo Catholico (!).[4] The next day was the people's festivities, where in the castle the children were entertained with wine (!), bread and herring (!) and given money.
The celebrations were similarly splendid in other princely residence cities, such as Weimar and Coburg. The event in the university town of Wittenberg was extremely solemn, organized by the current Rector, mangnificus (the magnificent) D. Trell. At 2:30 in the morning. the bells rang and morning music with drums and trumpets woke the residents from the towers of the town church, which were decorated with green trees. Then choirs and bands marched through the streets of the town, ending in front of the Rector's house on the market with the hymn "Now thank all God!". At 4.30 the students came to the market in rank order according to the countries and provinces, each regional group led by two marshals, "with roses on their sleeves" - where they, with the music choirs in a circle in the middle, sang the hymns: "Glory to God in the highest", "A mighty fortress" and others; the listeners sang along "shedding many thousands of tears". After 5 o'clock the students, so as not to disturb the early morning service, went to the monastery after they had picked up the rector and led him to Luther's study, where the university body was gathering for an academic celebration. At 7 o'clock the great procession to the castle and collegiate church was under the ringing of bells, in which the whole university took part, led by six marshals. The floor of the Church was laden the flowers; opposite the altar a lectern decorated with emblems was erected, on which the CA lay laid out; next to the symbols were the paintings of Luther and Melanchthon. The service was celebrated with trumpets and trumpets. The celebration was just as splendid in Leipzig, where a jubilee altar was erected in the Paulinerkirche, all the galleries were hung with red cloth and decorated with coats of arms, the whole church was decorated with flowers and maypoles and two jubilee cantatas were performed. In the evening, a torchlight procession of "uniformed" students took place through the festively illuminated streets.
[1] Symphonic
[2] Church overseer similar to role of Bishop
[3] Gallen p.71
[4] The Augsburg Confession as a Catholic Symbol.