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|a Beiderbeck, Friedrich
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|a Frieden zwischen religiöser und säkularer Deutung, 1555–1700
|c Friedrich Beiderbeck
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|c 2021
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|a Text
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|a Computermedien
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|a Online-Ressource
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|i Enthalten in
|t Handbuch Frieden im Europa der Frühen Neuzeit
|d Berlin : De Gruyter Oldenbourg, 2021
|g (2021), Seite 43-61
|h 1 Online-Ressource (XLVII, 1083 Seiten)
|w (DE-627)1744322902
|z 9783110591316
|z 9783110588750
|7 nnnm
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|g year:2021
|g pages:43-61
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|u https://www-1degruyter-1com-12jv2xha20ba7.hanproxy.gwlb.de/document/doi/10.1515/9783110591316-003/html
|x Verlag
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|a Reunion der Konfessionen
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|a 4.15
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|a 4.2
|b Kirchenpolitik
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|a abs
|b Abstract: Religious and Secular Interpretations of Peace, 1555-1700 Early modern understandings of peace were shaped by the differentiation and pluralization of public life. Ecclesiastical-theological authority lost ground to growing state power. The necessity of religious coexistence promoted the expansion of the state monopoly on the use of force. Between 1555 and 1700, ideas of peace often implied nonviolence and security, unity and coexistence as state-guaranteed services. This reflected two significant shifts: the end of the unity of peace and faith and the transformation of eschatological expectations into a worldly concept of peace. The fact that government assumed responsibility for peace did not make religion redundant as a way of understanding peace. The experience of confessional violence fostered irenic and tolerant ideas, which envisaged interdenominational understanding as the foundation of peace. The demand for general tolerance proved to be utopian, however; state offered at least limited forms of coexistence. - Zu Leibniz S. 55 ff.
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| 989 |
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|1 00
|x 4613
|a Abstract: Religious and Secular Interpretations of Peace, 1555-1700 Early modern understandings of peace were shaped by the differentiation and pluralization of public life. Ecclesiastical-theological authority lost ground to growing state power. The necessity of religious coexistence promoted the expansion of the state monopoly on the use of force. Between 1555 and 1700, ideas of peace often implied nonviolence and security, unity and coexistence as state-guaranteed services. This reflected two significant shifts: the end of the unity of peace and faith and the transformation of eschatological expectations into a worldly concept of peace. The fact that government assumed responsibility for peace did not make religion redundant as a way of understanding peace. The experience of confessional violence fostered irenic and tolerant ideas, which envisaged interdenominational understanding as the foundation of peace. The demand for general tolerance proved to be utopian, however; state offered at least limited forms of coexistence. - Zu Leibniz S. 55 ff.
|