The Peace of Westphalia as a Secular Constitution

Straumann, Benjamin

doi:10.1111/j.1467-8675.2008.00483.x

Cited by 23 publications

(9 citation statements)

References 3 publications

(1 reference statement)

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“…Second, this gave rise to de facto recognition of the "permanence of heresy," that is, to the dropping of heresy as an operative category at the level of public law and diplomacy, even if heresy remained an active concept within the confessions themselves, as we saw in the case of Erstenberger (Heckel 1989e: 492-93). Third, and concomitantly, the irresolvable and incendiary question of theological truth and the "true faith" was progressively excluded from the terms of treaty negotiations, resulting in the rise of a purely temporal or political conception of peace (as the absence of civil conflict) as the normative orientation of the negotiators, almost all of whom nonetheless remained committed to such truth in their religious personae (Heckel 1997: 278-79;Straumann 2008). Fourth, this was in turn associated with the relegation of theological understandings of peace as pax Christiana (requiring papal approval) and war as "just war" in favor of a secular or political understanding of peace as a modus vivendi between "equally just" warring princes (Heckel 1989e: 489-90).…”

Section: The Historical Autonomy Of Public Lawmentioning

confidence: 98%

“…At this point the Treaty of Osnabrück broke the nexus between external imperial pluralism and internal territorial confessionalization by requiring imperial states and estates to recognize three religions-Catholicism, Lutheranism, and Calvinism-within their territories, signaling the beginning of the end of the cuius regio principle (Whaley 2012: 181-209). Over the course of this century, through the gradually aggregated labors of a myriad of jurists and statesmen, the institutional subculture of public law grew in prominence and increased in strength, eventually sustaining an autonomous juridical understanding of religious freedom and indeed of religion itself, albeit one that remained permanently contested by theological conceptions (Straumann 2008).…”

Section: The Historical Autonomy Of Public Lawmentioning

confidence: 99%

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Religious Freedom in Early Modern Germany: Theology, Philosophy, and Legal Casuistry

Hunter¹

2014

South Atlantic Quarterly

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It is sometimes presumed that early modern religious conflict can be understood (and judged) on the basis of philosophical principles of religious freedom that display the irrationality of such conflict. Some derive these principles from Lockean and Kantian doctrines purporting to show that religions can be a matter of free rational choice and mutual toleration. Others derive them from Thomistic and communitarian traditions that purport to show that religions can learn mutual toleration by viewing each other as independent virtue-realizing communities. In this article I provide some historical reasons for thinking that conflicting forms of early modern religious identity were embedded in religious cultures whose force was such that they swept such philosophical principles along with them, giving rise to partisan philosophies that were themselves incommensurate and incapable of resolving the conflicts. This incommensurateness applied to the principles of religious freedom themselves, which appeared in rival forms. In the German empire a culture of religious pluralism emerged not from philosophy but from the institutions and practices of public law, during the period between the treaties of Augsburg (1555) and Osnabrück (1648). I argue that this juridical culture was not grounded in a particular philosophy or ideology but arose instead from the institutional habitus of public law under the exigencies of polarized religious conflict, and that it was issued not in principles of religious freedom but in a casuistry for resolving the conflict between such principles.

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Section: The Historical Autonomy Of Public Lawmentioning

confidence: 98%

Section: The Historical Autonomy Of Public Lawmentioning

confidence: 99%

Religious Freedom in Early Modern Germany: Theology, Philosophy, and Legal Casuistry

Hunter¹

2014

South Atlantic Quarterly

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“…The termination of religious conflict in the principalities of the Holy Roman Empire produced a different strategy, one in which imperial public law juridified the theological conflict by regulating and mediating the consequences of deep theological divisions without resolving their theological truth (Straumann 2007). The result was not a secularization as much as neutralization (Schmitt 1929;Bates 2012: 22), a suspension through public law of irresolvable questions of religious truth and a granting of juridical recognition and parity to rival confessions.…”

Section: Three Concepts Of Freedom Of Conscience -From Public Order Tmentioning

confidence: 99%

Two Concepts of Religious Freedom in the European Court of Human Rights

Bhuta¹

2014

South Atlantic Quarterly

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This paper considers the way in which recent historical work on the history of freedom of religion and freedom of conscience opens up a new interpretation of the decisions of the European Court of Human Rights in the headscarf cases. These decisions have been widely criticized as adopting a militantly secularist approach to the presence of Islamic religious symbols in the public sphere, an approach that seems inconsistent or even overtly discriminatory in light of the court's recent decision in Lautsi that the compulsory display of crucifixes in the classroom did not breach Italy's convention obligations. I argue that the headscarf cases turn less on the balance between state neutrality and religious belief, than on an understanding of certain religious symbols as a threat to public order and as harbingers of sectarian strife which undermine democracy.

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“…Birincisi imparatorluk ve kilisenin en üstte yer aldığı hiyerarşik yapıya tabiiyetten, ikincisi ise feodal beyliklerin yarı egemen yerelliğinden kurtulmuştur (Teschke, 2003). Westphalia Antlaşması, modern uluslararası sistemin laik anayasası gibi de nitelendirilebilir (Straumann, 2008). Zira Roma Katolik Kilisesi'nin egemen devletlerin iç işlerine karışmasına son verilmiştir.…”

Section: Modern Devletler Sistemi Ve Avrupamerkezcilikunclassified

Uluslararası Politika ve Avrupamerkezci Tarihyazımı (International Politics and Eurocentric Historiography)

Ateş¹

2013

İVT

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Ateş / Uluslararası Politika ve Avrupamerkezci Tarihyazımı Öz: Tarih, toplumların kolektif hafızasıdır. Hiçbir toplumun tarihi ötekinden bağımsız değildir. Tarihyazımı geleneksel olarak siyasal otoriteler, yani devletler arasındaki ilişkilere odaklanmıştır. Bu bağlamda toplum ve devlet, eş değer olgular olarak kabul edilmiştir. 15. yüzyılın sonunda başlayan coğrafi keşifler ile dünya tarihinde Avrupamerkezci bir bakış açısı hâkim olmuştur. Avrupamerkezci tarihyazımının gelişimi münhasıran tarihyazım alışkanlığının bir sonucu değil, o günkü dünya politikasının genel çehresini yansıtan bir niteliktedir. Tarihçiler, sonuçta bölgesel ve küresel ölçekte etkin olan devletleri esas alarak tarihyazım işine girişmiştir. Bu çalışmada, Avrupamerkezci tarihyazımının uluslararası politika boyutu açıklanmıştır. Tarihyazımı, toplum ve modern devlet arasındaki bağ incelenmiş, Avrupamerkezli modern devletler sisteminin gelişimi gözden geçirilmiş, modern devletler tarafından Avrupa dışı toplumların yeniden inşası süreci değerlendirilmiş, Avrupa dışı toplumların alternatif bir tarihyazımının ne kadar mümkün olduğu tartışılmış ve sonuçta bugünkü Avrupamerkezci tarihyazım alışkanlığının yerleşmesinde modern devletler arası pratiklerin belirleyici işlevlere sahip olduğu ileri sürülmüştür.

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The Peace of Westphalia as a Secular Constitution

Cited by 23 publications

References 3 publications

Religious Freedom in Early Modern Germany: Theology, Philosophy, and Legal Casuistry

Religious Freedom in Early Modern Germany: Theology, Philosophy, and Legal Casuistry

Two Concepts of Religious Freedom in the European Court of Human Rights

Uluslararası Politika ve Avrupamerkezci Tarihyazımı (International Politics and Eurocentric Historiography)

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