497:("Whose realm, his religion") provided for internal religious unity within a state: the religion of the prince (either Lutheranism or Roman Catholicism) became the religion of the state and all its inhabitants. Those inhabitants who could not conform to the prince's religion were allowed to leave: an innovative idea in the 16th century. This principle was discussed at length by the various delegates, who finally reached agreement on the specifics of its wording after examining the problem and the proposed solution from every possible angle. Forms of Christianity other than the two specified - notably the emerging faith of
149:
523:(Ferdinand's Declaration), exempted knights and some of the cities from the requirement of religious uniformity, if the reformed religion had been practiced there since the mid-1520s. This allowed for a few mixed cities and towns where Catholics and Lutherans had lived together. It also protected the authority of the princely families, the knights and some of the cities to determine what religious uniformity meant in their territories. Ferdinand inserted this at the last minute, on his own authority.
27:
512:(ecclesiastical reservation), covered the special status of the ecclesiastical state. If the prelate of an ecclesiastic state changed his religion, the inhabitants of that state did not have to do so. Instead, the prelate was expected to resign from his post, although this was not spelled out in the agreement.
319:
of 1548, on the legitimacy of two religious creeds in the empire, and this was codified in law on 30 June 1548 upon the insistence of the emperor, who wanted to work out religious differences under the auspices of a general council of the
Catholic Church. The Interim largely reflected principles of
304:
within the domains they controlled, ultimately reaffirming their sovereignty over those domains. Subjects, citizens, or residents who did not wish to conform to the prince's choice were given a grace period in which they were free to emigrate to different regions in which their desired religion had
331:
in the summer of 1552, even the
Catholic princes had called for a lasting peace, fearing that the religious controversy would never be settled. The emperor, however, was unwilling to recognize the religious division in Western Christendom as permanent. This document was foreshadowed by the
431:, and could be punishable by death. Although "cuius regio" did not explicitly intend to allow the modern ideal of "freedom of conscience", individuals who could not subscribe to their ruler's religion were permitted to leave his territory with their possessions. Also under the
320:
Catholic religious behavior in its 26 articles, although it allowed for marriage of the clergy, and the giving of both bread and wine to the laity. This led to resistance by the
Protestant territories, who proclaimed their own Interim at Leipzig the following year.
610:
for emperor. Finally, his marriage raised the possibility of convert the electorate into a dynastic principality, shifting the balance of religious power in the empire, as
Protestants could potentially hold a majority of electorates.
469:. Because of geographical and linguistic circumstances on the continent of Europe, emigration was more feasible for Catholics living in Protestant lands than for Protestants living in Catholic lands. As a result, there were more
539:. Although the Peace of Augsburg was moderately successful in relieving tension in the empire and increasing tolerance, it meant that many Protestant groups living in the empire still found themselves in danger of the charge of
543:. (Article 17: "However, all such as do not belong to the two above named religions shall not be included in the present peace but be totally excluded from it.") These minorities did not achieve any legal recognition until the
661:
408:, which also formed part of the Peace of Augsburg. This agreement marked the end of the first wave of organized military action between Protestants and Catholics; however, these principles were factors during the
312:, should intend leaving their homes with their wives and children to settle in another, they shall be hindered neither in the sale of their estates after due payment of the local taxes nor injured in their honor."
336:, which in 1552 gave Lutherans religious freedom after a victory by Protestant armies. Under the Passau document, Charles granted a peace only until the next imperial Diet, whose meeting was called in early 1555.
461:
preserved the essence of the principle by prohibiting converting rulers to force-convert their subjects and by determining the official religion of
Imperial territories to the status of 1624 as a normative year.
614:
A side effect of the religious turmoil was
Charles' decision to abdicate and divide Habsburg territory into two sections. His brother Ferdinand ruled the Austrian lands, and Charles' fervently Catholic son,
220:
457:, which restored the 1555 terms of the Peace of Augsburg. Stability brought by assortative migrations under the principle were threatened by subsequent conversion of rulers. Therefore, the
134:
726:
The
Zwinglians, Anabaptists etc. were excluded from the peace but not the Calvinistic domains, since they approved of the Variata. Even the Electorate of Saxony defended it.
208:(3) Laid the legal groundwork for two co-existing religious confessions (Catholicism and Lutheranism) in the German-speaking states of the Holy Roman Empire.
278:." The system, created on the basis of the Augsburg Peace, collapsed at the beginning of the 17th century, which was one of the reasons for the
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The document left some unresolved problems. While it gave legal basis for the practice of the
Lutheran confession, it did not Zwinglianism nor
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and some of the cities in those ecclesiastical states, where the question of religion was addressed under the separate principles of the
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558:(1618) in which two representatives of the fiercely Catholic king of Bohemia, Archduke Ferdinand, were thrown out of a castle window.
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247:. It officially ended the religious struggle between the two groups and made the legal division of Christianity permanent within the
427:. Practices other than the two which were the most widespread in the Empire was expressly forbidden, considered by the law to be
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1008:
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For a general discussion of the impact of the
Reformation on the Holy Roman Empire, see Holborn, chapters 6–9 (pp. 123–248).
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439:, Lutheran knights were given the freedom to retain their religion wherever they lived. The revocation of the
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The third principle was not publicized as part of the treaty, and was kept secret for almost two decades.
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The Peace of
Augsburg has been described as "the first step on the road toward a European system of
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Germany and the Holy Roman Empire, Volume I: Maximilian I to the Peace of Westphalia, 1493–1648
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The Augsburg confession; a collection of sources with an historical introduction
662:"Struggles for Individual Rights and the Expansion of the International System"
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642:, MacMillan Press and University of Pennsylvania Press, Philadelphia, p. 59.
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sense, it was to apply to all the territories of the Empire except for the
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The Interim was overthrown in 1552 by the revolt of the Protestant elector
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of 1618–1648. The Edict of Restitution itself was overturned in the 1635
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from being applied if an ecclesiastical ruler converted to Lutheranism.
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May, Gerhard (1999), "Augsburg, Peace of", in Fahlbusch, Erwin (ed.),
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1555 treaty between the Holy Roman Emperor and the Schmalkaldic League
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590:; although he did not insist that the population convert, he placed
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724:. Internet Archive. Chicago, Wartburg Pub. House. p. 153.
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343:, gave Lutheranism official status within the domains of the
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Article 24 stated: "In case our subjects, whether belonging
574:(1583–1588), which grew out of the scenario envisioned by
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The treaty, negotiated on Charles' behalf by his brother,
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Failure to secure a broader peace ultimately led to the
911:, vol. 1, Grand Rapids: Wm. B. Eerdmans, pp.
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The Peace of Augsburg contained three main principles:
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had already been implemented between the time of the
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Although some dissenters emigrated, others lived as
243:, signed on 25 September 1555 in the German city of
51:. Unsourced material may be challenged and removed.
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865:. Princeton: Princeton University Press, 1959 ,
623:, parts of Italy, and other overseas holdings.
606:, which made him eligible in theory to cast a
954:Brittanica's words on the "Peace of Augsburg"
863:A History of Modern Germany, The Reformation
594:on a parity with Catholicism throughout the
153:The front page of the document. Mainz, 1555.
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315:Charles V had made an interim ruling, the
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578:when he wrote the proviso: the reigning
936:Partial text of the "Peace of Augsburg"
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327:and his allies. In the negotiations at
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194:(1) Established the principle
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1009:1555 in the Holy Roman Empire
660:Reus-Smit, Christian (2011).
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372:In practice the principle of
347:, according to the policy of
237:Charles V, Holy Roman Emperor
908:Encyclopedia of Christianity
883:. Vol. I. Oxford: OUP.
718:Reu, Johann Michael (1930).
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568:ecclesiastical reservation
380:of 1532 and the 1546–1547
362:Ecclesiastical reservation
267:was not allowed until the
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508:reservatum ecclesiasticum
493:cuius regio, eius religio
396:reservatum ecclesiasticum
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805:The Thirty Years' War
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447:Edict of Restitution
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545:Peace of Westphalia
459:Peace of Westphalia
384:. Now legal in the
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269:Peace of Westphalia
241:Schmalkaldic League
233:Augsburg Settlement
231:), also called the
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60:"Peace of Augsburg"
803:Parker, Geoffrey.
570:was tested in the
471:crypto-Protestants
359:. Conversely, the
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890:978-0-19-873101-6
839:, 2nd ed. p. 17.
794:(1980) p. 259n13.
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547:in 1648.
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261:confession
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592:Calvinism
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562:Aftermath
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429:heretical
341:Ferdinand
265:Calvinism
221:‹See Tfd›
181:Charles V
133:is being
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417:Reformed
400:and the
286:Overview
245:Augsburg
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167:Location
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