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Between Ego Documents and Anti-Catholic Propaganda: Printed Revocation Sermons in Seventeenth-Century Lutheran Germany

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Between Ego Documents and Anti-Catholic Propaganda: Printed Revocation Sermons in Seventeenth-Century Lutheran Germany chapter 17 Between Ego Documents and Anti-Catholic Propaganda: Printed Revocation Sermons in Seventeenth-Century Lutheran Germany Martin Christ In 1670, the revocation sermon (Revocationspredigt) of Georg Friedrich Habel came off the printing press in Leipzig. The text was based on a sermon Habel delivered on 4 January 1670, making it not only a revocation sermon, but also a New Years’ sermon (Neues Jahr / oder Revocation-Predigt).*,1 In it, he explained and justified his decision to leave behind the Catholic Church and to become a Lutheran. The sermon was reprinted six years after its first publication in a slightly altered version, with minor changes in the title and without a dedi- cation. Apparently there was enough demand to merit printing this second version.2 Johann Georg, also called Georgi, one of the most prolific printers in Leipzig at the time, printed both texts. So far as we know, this was the only work by Habel that was printed, and little is known about him aside from the information in his sermon. Habel’s sermon had a plain title page, without any illustrations, border decorations or other visual markers (see figure 17.1). The text was divided into several sections, and key features of the text, like the title of the sermon and Habel’s name, were printed in a larger typeface, immediately drawing the read- er’s eye to them. The title stressed that Habel had left Popery behind and found his way to the only true church – the Lutheran one. The sermon is dedicated to the pastors and consistory of Dresden, who were in charge of ensuring the orthodoxy of Saxon Lutheranism. They also would have been responsible for testing Habel when he first expressed his desire to convert to Lutheranism. * This chapter was written in the Centre for Advanced Studies ‘Urbanity and Religion: Reciprocal Formations’, based at the Max-Weber-Centre for Advanced Cultural and Social Studies of the University of Erfurt. The group is funded by the Deutsche Forschungsgemeinschaft (DFG, German Research Foundation) – FOR 2779. 1 Andreas Franciscus Habel, Neues Jahr/ Oder Revocation-Predigt: In welcher wohlgewogene Motiven oder Ursachen an Tag gegeben werden; warumb der Wiederruffende seinen alten Menschen des Papistischen Irrthumbs/ oder irrenden Pabstthumbs ausgezogen/ und sich im Geist der allein seligmachenden Evangelischen Religion verneuert hat (Leipzig: Georg, 1670). 2 Andreas Franciscus Habel, Neues Jahr/ Oder Revocation-Predigt (Leipzig: Georg, 1676). © Martin Christ, 2021 | doi:10.1163/9789004448896_019 This is an open access chapter distributed under the terms of the CC BY-NC-ND 4.0 license.Martin Christ - 9789004448896 Downloaded from Brill.com09/27/2021 01:39:37AM via free access EGO DOCUMENTS & ANTI-CATHOLIC PROPAGANDA IN GERMANY 391 figure 17.1 Title page of Andreas Franziskus Habel’s Neues Jahr/ Oder Revocation-Predigt (Leipzig: Johann Georg, 1670) Martin Christ - 9789004448896 Downloaded from Brill.com09/27/2021 01:39:37AM via free access 392 Christ They might even have been able to find a post for him, which was a big concern for recent converts, as they could no longer rely on their monastic infrastruc- ture for board, money and food.3 In the sermon, Habel revoked his Catholic beliefs and attacked the Catholic sacraments and other key features of Catholicism. The sermon ends with a formal revocation, which Habel would have read out from the chancel for all those gathered in the church to hear.4 He stressed the errors of his ways once again, identified himself as a former Catholic who had experienced the errors of Catholicism first hand, and promised to adhere to key writings of the Lutheran faith, like the Formula of Concord. Habel was part of a group of more than one hundred men who justified their conversion in this way. Over the course of the seventeenth century, revocation sermons became a popular genre of writing for men who had left behind their Catholic beliefs and wanted to show their Lutheran credentials. While the sermons followed the same patterns when it came to their layout, attacks on the Pope or challenge to monasticism, they were also deeply personal ego-documents connected to an individual convert. The sermons were rarely longer than thirty pages and usually in quarto size. The first revocation sermon was delivered around 1600, the last one in the 1730s, making the lifespan of the genre coincide with the period of German history defined by political instability before and during the Thirty Years’ War, and subsequent efforts to rebuild the country.5 It transgresses the boundary of 1648 as a watershed moment, and instead emphasises the continuation of religious tensions after the war and throughout the seven- teenth century. The emergence of the revocation sermon was probably connected to broader political developments. The Regensburg Colloquy in 1601 was one of the last major meetings between Catholics and Lutherans, when they attempted to convince each other of their viewpoints and unify Western Christendom. The breakdown of these talks coincided with the first revocation sermons. With the permanent fragmentation of Western Christendom came the revocation ser- mons, which implicitly recognised these hardened boundaries. The outbreak of the Thirty Years’ War resulted in further conflicts and polemical exchanges between Lutherans and Catholics. With this warfare came the displacement of large numbers of people, which also influenced conversions. These could be forced, when towns were conquered by European powers, or voluntary, 3 See Alexander Schunka, Gäste, die bleiben. Zuwanderer in Kursachsen und der Oberlausitz im 17. und frühen 18. Jahrhundert (Hamburg: LIT Verlag, 2006). 4 Habel, Neues Jahr/ Oder Revocation-Predigt (1670), unpaginated. 5 On the Thirty Years War more broadly, see Peter H. Wilson, Europe’s Tragedy: A New History of the Thirty Years War (London: Penguin, 2010). Martin Christ - 9789004448896 Downloaded from Brill.com09/27/2021 01:39:37AM via free access EGO DOCUMENTS & ANTI-CATHOLIC PROPAGANDA IN GERMANY 393 when people fled and converted in order to be fully integrated into a new society. But, even after the Thirty Years’ War, revocation sermons continued to be printed, particularly in the 1660s. Gradually, conversions became less con- tentious, resulting in fewer controversies revolving around conversions in the eighteenth century. Conversions were a complex process and have become a significant area of research in the past fifteen years.6 David Luebke and others have shown, for example, that conversions were closely tied to political, and not just religious considerations.7 Alexander Schunka has explored the dynamics between con- version and migration, and argued that a broad range of motives contributed to the decision to change confession.8 Other scholars have explored the impor- tance of conversion within marriages, while further studies have shed light on the conversion of territorial rulers and princes and asked how they interacted with their subjects after the conversion.9 All these studies show that conver- sions in early modern Europe are a valuable field of inquiry. This chapter adds to this research by considering a particular kind of con- version narrative: the revocation sermon.10 The research draws on around one hundred such conversion sermons, which were delivered in German towns between the beginning of the seventeenth and the middle of the eighteenth centuries. Most of the sermons were printed soon after the converts pro- claimed their conversion in major Lutheran churches. These sermons are par- ticularly valuable because they focus on conversions to Lutheranism, a field 6 See, for example, Ute Lotz-Heumann, Matthias Pohlig and Jan-Friedrich Missfelder (eds.), Konversion und Konfession in der Frühen Neuzeit (Gütersloh: Gütersloher Verlagshaus, 2007); Kim Siebenhüner and Monica Juneja (eds.), Religious Conversion in Medieval and Early Modern Societies, special issue of The Medieval History Journal 12 (2009); Kim Siebenhüner, ‘Glaubenswechsel in der Frühen Neuzeit. Chancen und Tendenzen einer historischen Konversionsforschung’, Zeitschrift für Historische Forschung, 34 (2007), pp. 243–272. 7 David M. Luebke etc. (eds.) Conversion and the Politics of Religion in Early Modern Germany (New York/ Oxford: Berghahn, 2012). 8 Schunka, Gäste, die bleiben. 9 David M. Luebke and Mary Lindemann (eds.), Mixed Matches. Transgressive Unions in Germany from the Reformation to the Enlightenment (New York/Oxford: Berghahn, 2014); Eric-Oliver Mader, ‘Fürstenkonversionen zum Katholizismus in Mitteleuropa im 17. Jahrhundert. Ein systematischer Ansatz in fallorientierter Perspektive’, Zeitschrift für Historische Forschung, 3 (2007), pp. 403–440. 10 For a linguistic analysis, see Sarah Rütter, Konstruktion von Bekenntnisidentität in Konversionsschriften der Frühen Neuzeit (Berlin: LIT Verlag, 2014). There are some notable exceptions, for example Duane J. Corpis, Crossing the Boundaries of Belief: Geographies of Religious Conversion in Southern Germany, 1648–1800 (Charlottesville, VA: University of Virginia Press, 2014). Martin Christ - 9789004448896 Downloaded from Brill.com09/27/2021 01:39:37AM via free access 394 Christ which has received less scholarly attention than other kinds of conversions.11 Broadly speaking, the converts justified and defended their decision to aban- don the Catholic Church in these sermons. At the same time, they flattered important Lutheran princes and councilors, hoping to receive financial and logistical support. A wide range of former Catholic clerics delivered
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