The Reformation and the Law in
Norden
Ernst-Moritz-Arndt Universität
Greifswald
Graduierten Kolleg
Vorlesung/Lecture
5/10/2016
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Purpose with the lecture:
To discuss legal-historical changes of the law of
the churches and it’s impact on the general
understanding of the law.
To do that in the Lutheran Norden in order to
develop a theoretical understanding of how
reformation possibly impacted the
understanding of the law in our region.
Did Lutheranism lead to a profound secular
understanding of the law?
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Structure of the paper:
1. Norden – Gribskov – Esrom – Greifswald –
Cistercian law as ex ante 1536 model of law
2. Reformation of the law – natural law &
enlightenment – absolutism: monistic
understanding of the concept of law
3. 19th century democratisation of law; 20th
century secularization; 21st century pluralism
of law
4. Theoretical reflections
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1. Norden
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Gerade Nördlich von Greifswald:
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Nördliche Teil von Seeland
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Gribskov/Greifswald
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Die Familie von Zisterzienzen:
Citeaux (1098)
Dänische Tochter Klöster:
Herrevad (Skåne) 1144
Töchter-Töchter-Kloster:
1163: Tvis
1172: Holme
1173: Løgumkloster
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Clairvaux (clare vallis)
(von Bernhard 1090-1153) gegründet)
Dänische Tochter-Kloster:
Esrom (1151) von Erzbischof
Eskil (Lund/Dänemark)
gegründet.
6 Töchtern, durch ihre Mutter
Kloster mit Clairvaux eng
verbunden -
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ZisterZienzen in Esrom brachte auch
eine Wasser Mühle
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Zisterzienzen in Esrom 1151-1559
Von Erzbischof Eskil, der selber ein Freund von Bernhard
von Clairvaux war. Am Ende seines Lebens reiste er selbst
nach Clairvaux und ist dort gestorben und begräben.
Kreuzzüge gegen den Vendern. Dänische Könige auf
Rügen von 1135 und nochmals nach 1157 (Valdemar der
Grosse). Arkona erobert 1168. 1171 Circipanien: Dargun
1172. Via Regia. Salz!
Kriege zwischen Dänemark und Pommern 1176-78 und
1184-85. Dargun aufgegeben. (1209 von Bad Doberan
wieder-gereist). 1258/59 waren die Streiten zwischen
Esrom und Bad Doberan über Dargun endlich ge-endet
auf General Kapitel in Citeaux.
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Esrom (1151) und ihre Töchtern:
1158
1161
1172
1174
1199
1191
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Vitskøl Sorø Dargun
Kolbacz
1172 Øm
1194 Ås; 1326 Knardrup
1186 Oliwa; 1280
Bierzwnik; 1300 Mironice
Hilda - Eldena - Guldholm nach Rye in 1210
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Uniformitas:
eine Europäische Identität
• Kleider, Essen, zeiten, Kalender, Bücher, Sprache
• Die Kloster Gebäude
• Kommunikation: Briefe und Reisen mit Visitats
von Mutter-Kloster nach Tochter-Klöster
• Hierarchishe Struktur, interne Regelwerk,
Jährliche General Kapitel in Citeaux in September
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Hilda - Eldena und Greifswald
Die Kloster Hilda/Eldena war die 5th Tochter von Esrom
und durch ihre Mutter Kloster mit Clairveaux bis nach der
Reformation eng verbundet –
Rügen war Teil von Roskilde Diozese bis nach 1438
1250 Greifswald (Gripheswald) gegründet.
Hansestadt – 1370 Frieden in Stralsund (mit Dänemark).
1389 Königin Margrethe I – 1397 Kalmarunion mit Erik
von Pommern als König 1412 - 1439. West-Pommersche
Herzogen.
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Eldena im Mai
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Universität und Reformation in
Greifswald
1456 gegründet – gemeinsame Initiativ von Stadt
Greifswald und Kloster Eldena.
Theologische Fakultät under tie Obhut der Äbte von
Eldena Gestellt: Mönche sowohl studierten als auch
lehrten; der letzte Apt sogar 1513 zum Rektor ernannt.
1534 reformation und neu Kirchen Ordnung bei
Bugenhagen – Kloster in herzogliches Amt umgewandelt.
Bibliothek in Wolgaster Petrikirche gebracht – 1829 von
Greifswalder Universität erwerbt: 70 Bände von Eldena,
zwischen 1480 und 1520 geschrieben; etwa ein Viertel
behandeln römische und kanonische Recht.
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Lutherisch, Swedisch, Romantisch und
NeuZeitig
(1618) – 1630: Gustav II Adolf –
Die Eigentüme von der früheren Abtei wurder jetzt zu der
Universität gegeben.
1637 de jure belli 1648 art 10: Swedische Pommern
(1715-1720) – 1806 – 1815 (Kiel): Norwegen nach
Schweden, Lauenburg nach Dänemark, Pommern nach
Preussen
Caspar David Friedrich (Mönch am Meer; Ruine Eldena)
1871- Keiserliche ‘NördSehnSucht’
Greifswald Universität mit Nordische Sprache und Kultur
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Greifswald/Mecklenburg-Vorpommern
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Reformation in Esrom 1536/39-1559
1539 Kirchen Ordinanz: eine Pflicht, der neuen Evangelischen
Glaube zu unterrichten.
1541 Alle Domkapitel und existierende Klöster waren dazu
verpflichtet, neue Priester in der neue Glaube zu unterrichten
und dazu enighe Studenten an der Universität in Copenhagen
zu schicken.
1559: 11 Mönche sind nach Sorö geschicken. Esrom zerstört –
1590: der spätere Chr. IV war in Esrom auf Besuch und hat
darüber ein Schulaufgabe geschrieben: nach 30 Jahren war
nichts zurüber – nur eine Gebäude für königliche Jagden blieb
gestanden.
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Kloster Ruine Esrom
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Cistercian law part of ante 1536 law:
parallel & overlapping legal orders
Canon Law
a) Through local churches and
dioceses via an arch bishop to
the pope
b) Through the local
monastery via the mother
monastery e.g. to the pope
c) Through the local university
to the pope
d) Family law, law on marriage
and inheritage etc.
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Ius Commune, Ius gentium
a) Hanse-Städte
b) Regional or national legal
systems such as Jyske Lov
(1241), Sjællandske lov &
Skånske Lov – local city and
manor courts, regional courts
c) The King’s & parliament’s law,
King’s court
d) If the prince was under the
German-Roman empire, then
also the emperors law
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2. Reformation of the law
Lutheran Distinction (not confusion, not separation) between
Law & Gospel:
1st use of the law: the natural law or the law of creation that all
human beings know and are obliged by to order the society. Here is
also the role of the state: to ensure peace for all citizens (Rom 13)
2nd use of the law: for the Christian to be persuaded of being a
sinner, needing the grace and love of God (the gospel)
(a possible 3rd use: the law is to be followed in a pious life)
The Gospel should
1st use: even though we basically all know the natural law, we need
the authorities to organise the society accordingly in order for the
people to be able to live a good life in each our calling and vocation.
To keep that order is the responsibility of the Lutheran Prince
(authority)
In order to be reminded of that, the prince/authorities should also
listen to the gospel. So the gospel does not order society, that is the
role of law, but the gospel is preached, also for authorities
The role of ‘natural law’
Natural law is then the (divine) norms (based on creation), that all
have access to, but which are at best seen through the lenses of the
gospel.
So what became of natural law in Lutheran Scandinavia?
Legal History on Reformation
Sweden - Finland
1527:
Confiscation of church property;
Canon Law abolished;
no loyalty to the Catholic
structure anymore.
Denmark – Norway - Iceland
1536 Chr. III
Bishops imprisoned;
confiscation of property;
Canon law abolished;
Lutheran liturgy;
Lutheran preaching;
the King legislator for both
society and church matters
Ecclesiastical Law & Reformation
Sweden - Finland
1571 Archbishop Laurentius Petri
Swedish Church order
1593/94 Uppsala meeting –
Church and noble men enforces
Swedish king to remain Lutheran
1686 Carolinian absolutist state
Church order
Denmark – Norway - Iceland
1537 King’s Church confirmed
by legislative council,
formulated by Johannes
Bugenhagen, verified in
Wittenberg.
1683/85 Absolutist Chr V Dk/N
Laws, one chapter on religion.
New biblically inspired laws
Abolition of Canon Law: no laws re familylaws, criminal laws etc.
Introduction of sola scriptura leads to inspiration from Old
Testament; but also inspiration from Canon law & Roman law.
University re-estabslished already 1537; educating priests as civil
servants. One professor of law (Wittenberg-centret), later two
(roman law also). Exams in law. Courts centralised. All legislation
inspired by sola scriptura: theological influence.
1736: Exam in Danish law (same year as introduction of
confirmation as compulsory for all youngsters - ).
Re-introduction of natural law
Sweden
Lund University (1666): Samuel
Pufendorff professor in Natural
Law, taught ‘as if the possiblity
was that God did not exist’
Denmark - Norway
Holberg (1684-1754):
professor of natural law;
introduced French (legal)
thinking in his (Moliere-like)
plays.
Halle-Inspired state-pietism &
natural law: as if God exists -
To conclude on Reformation of the law:
Lutheran reformation led to a change from parallel legal systems
(canon law vs law of the land, roman law and emperors laws were
never in power, but of course influential) into one legislative power.
Lutheran reformation led to one administrative power, with the
lutheran priests as the long arm out in the Kingdoms.
Lutheran reformation led to one judiciary (over the centuries) with
judgments based on a combination of legislation, absolutist orders
and legal tradition (Wittenberg/Universities/natural law).
Lutheran reformation led to a legally based theocracy.
3. 19th & 20th century democraties
Did enlightenment and democracy lead to path change or were
some paths kept, i.e.: path dependency?
The main question here being: were there theological arguments
behind the changed structure – and did the theological normative
influence disappear or was it upheld through different
instruments?
Nobody has researched that concerning the Scandinavian
democracies in the 19th century and the Scandinavian welfare
states in the 20th century.
We know the changes in churchstructures:
Sweden - Finland
Iceland - Norway
Sweden:
1865 internal church structure reorganised into synod+ archbishop.
2000: by law established national
church with internal law-making
competences.
Finland:
1809-1917 under russian empire.
1869 tolerance synod & internal
lawmaking competence. 1917:
approved by parliament. 1993
Church Act separated. No “final
authority” by state. FROB-act 2003
Norway:
1814-constituion King’s church
amended 2013: people’s church
by to be by law established,
supported economically
(alongside with all) by the state.
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Iceland:
1874 constitution (1944independence): Danish ‘people’s
church’-model.
1997: by law established –
moving in a Swedish direction.
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Denmark
1849-constituion: Full FROB + a people’s church of which the
King is a compulsory member. As such supported by the state:
number; open-ness, freedom, theologically and functionally;
1903 & 1922 local and regional governance structures; 2009
diocesan level (by law, priesthood of all believers); however
no (or maybe too much, and if so: the state church) legal
clarity concerning national level (neither economically, legally
or regarding functioning of bishops/no national body of lay
people). 2013: attempt to propose a ‘by law established’.
With a self-esteme based on dialectical theology as being
“the” remaining Lutheran country with “the” remaining
Lutheran ecclesiology.
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3.1. One secularized Lutheran law:
Supported through the 19th century because it gave internal
freedom also in regards to governance structures to religious
minorities.
Supported in Norden through the 20th century, because the strong
(welfare) state needed a common, taken-for-granted morality to
build on
As long as this common secularized Lutheran thinking did not
speak up confronting the secularized social democratic thinking.
Post-war re-introduction of natural law thinking; however post-war
Nordic scholars disliked this idea: they defended the autonomy of
law from theological claims – both the theologians and the lawyers.
3.2. Modernity, equality etc
Common Scandinavian family laws in the 1920’es – a break with
the Lutheran heritage in allowing equality between men & women
in marriage. But on the other hand: they did not abolish church
marriages with civil authority, so the idea of combining a (liberal)
religious life with a civil life was supported.
Danish criminal law of 1866/1930 kept the structure and the norms
from the Decalogue. What will next revision do?
3.3. Religious jurisdiction?
a) Freedom of religion for Jews: to confess & practice within the
walls, but exactly NOT freedom to follow Jewish laws
b) Jews as members of supreme court: judgments based on law of
the land
c) Free churches, baptists: did they see an advantage in one
secular law for all instead of religiously domained laws?
Combined with internal governance systems
d) Catholics: different in DK/N/Is vs S/Fi?
e) Orthodoxs in Finland???
3.4. Is Finland a special case?
a) 1809-1917: being a Lutheran minority in Orthodox majority,
building on Lutheran church order & rituals and on Swedish law.
So: not a special case regarding law, but regarding the church
order:
1869: Synod; right to initiatives regarding church laws; however
until 1996 part of state hierarchy and public law regime.
b) Having an Orthodox minority – with a parallel legal order???
c) It seems that common Lutheran norms survived the 200th
century internal & external wars
d) Finnish legal theory on natural law? On secularity? On parallel?
1995, however • Normative roots for legislation more pluralistic?
• Binary mutual exclusion of two normative orders? (secular
state(law) vs religious (church)law)
• From individual to collective to organisational freedom of
religion and belief: new HR-based openness to church
governance, but also to religious laws and courts/tribunals – or
at least to inclusion of religious norms in legal decisions?
• An even more secularized understanding of law – or also here,
as in Universities, a need of a return of religious thinking??
4 Theoretical and methodological
überlegungen
4.a.
Is the reformation a change in the concept of law?
or only an institutional change?
4.b.
Is it possible to identify central theological concepts
(two regiments, three estates, priesthood of all
believers) and identify a link between these
concepts and a certain developments in the
conceptual – secular? - understanding of the law?
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4.c. Methodologically:
What we know – and what we do not know, especially concerning
the impact of reformation thinking on law in regard to not only
legislation, but on the concept of law in
•
•
•
•
Different periods
Overlapping turning points
Different strands of literature
Different areas of Lutheranism (east vs west Norden, for
instance)
4.d. re-appearance of multi-level legal
orders:
• International law (monism/dualism)
• EU-law (supranational to which extend)
• National and regional
• Also religious law as a legal system in its own
right? Both Catholic (canon law) and
Lutheran? What is and can be the legitimation
of ecclesiastical law and law on religious
communities, currently?
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4.e. Concrete relevance:
• Hosanna-Tabor
• Some German Strasbourg cases (the catholic
organ-player; the mormon spokesman and the
EKD-kindergarten-leader)
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Korallen i RUC’s segl
Roskilde Universitet
”In tranquillo mors, in fluctu vita”
”I stilheden døden, i strømmen livet”
”In stillness death, in movement life”