Intro; Dedication; Acknowledgements; Introduction; Contents; List of Figures; Chapter 1: The Three Mirrors; The Mirror of Belief -- Kirchen Spiegel; The Eschatology of Paracelsus and His Followers; Lutheran Syntheses; The Rosicrucian Brotherhood; Devotional Authors in search of Certainty; The Mirror of Nature -- Natur Spiegel; The Mirror of Worldly Affairs -- Welt Spiegel; Chapter 2: The School of the Holy Spirit; Paul Felgenhauer; Philipp Ziegler; Johann Kärcher; Jacob Böhme; Paul Kaym; Heinrich Gebhard alias Wesener; Some Minor Prophets; Scribal Publication and Manuscript Collectors
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Hamburg, Museum für Hamburgische GeschichteHamburg, Staats- und Universitätsbibliothek; Hannover, Niedersächsisches Hauptarchiv; Hannover, Niedersächsische Landesbibliothek; Harvard, University Library; Karlsruhe, Badische Landesbibliothek; Kassel, Landesbibliothek; Kew, The National Archives UK; Leipzig, Universitätsbibliothek; Leipzig, Stadtarchiv; London, British Library; London, Parliamentary Archives; London, Wellcome Institute Historical Medical Library; Lübeck, Bibliothek der Hansestadt Lübeck; Marburg, Hessisches Staatsarchiv; Munich, Bayerische Staatsbibliothek
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Printed Works Concerning Optimistic Apocalyptic Expectations, 1600-1630Bibliography; Manuscripts; Braunschweig, Stadtarchiv; Copenhagen, Royal Library; Darmstadt, Landesbibliothek; Dessau, Landesarchiv Sachsen-Anhalt; Dresden, Sächsisches Hauptstaatsarchiv; Dresden, Sächsische Landes- und Universitätsbibliothek; Erfurt, Bibliothek des evangelischen Ministeriums; Erfurt, Stadtarchiv; Görlitz, Bibliothek der Oberlausitzischen Gesellschaft der Wissenschaften; Görlitz, Stadtarchiv; Gotha, Forschungs- und Landesbibliothek; Halle, Archiv der Franckeschen Stiftungen; Halle, Universitätsbibliothek
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Rahtmann's "Chiliasm"The Opinions of the Theological Faculties; The Pastor of Nuremberg; Nicolaus Hartprecht; Tuba Temporis; Joachim Cussovius and the Reception of Hartprecht's Tuba Temporis; The Messianic Turn; Conclusion; Chapter 6: A Lutheran Millennium; Paul Egard; Posaune der Göttlichen Gnade und Liechtes (1623); An Unanticipated Millennium; Some Sources of Egard's Posaune; The Reception of Posaune; Egard's Apocalypticism After 1623; Conclusion; Chapter 7: Failed Prophecies; Failed Prophecy, Failed Prophets; Chapter 8: Conclusions; Appendix
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The Reach of Printed BooksConclusion; Chapter 3: Two Prophetic Voices; The Prophet of Torgau; Crisis and Transcendence; The Universal Instrument; The Role of Hope; A Prophet Between Utopia and New Jerusalem; The Seven Laws of the Holy United Roman Empire; The Reception of Neuheuser's Works; Conclusion; Chapter 4: Optimism Outlawed; The Doctrinal Position; Paths to a Heresy; The Creation of a Heresy; A Confusion of Heretics; The Changing Status of Lutheran Devotional Literature; Reaping the Whirlwind; Chapter 5: Heretics in the Pulpit; The Rahtmann Dispute; Rahtmann's Gnadenreich
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SUMMARY OR ABSTRACT
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Apocalyptic expectations played a key role in defining the horizons of life and expectation in early modern Europe. Hope and Heresy investigates the problematic status of a particular kind of apocalyptic expectation--that of a future felicity on earth before the Last Judgement--within Lutheran confessional culture between approximately 1570 and 1630. Among Lutherans expectations of a future felicity were often considered manifestations of a heresy called chiliasm, because they contravened the pessimistic apocalyptic outlook at the core of confessional identity. However, during the late sixteenth and early seventeenth centuries, individuals raised within Lutheran confessional culture--mathematicians, metallurgists, historians, astronomers, politicians, and even theologians--began to entertain and publicise hopes of a future earthly felicity. Their hopes were countered by accusations of heresy. The ensuing contestation of acceptable doctrine became a flashpoint for debate about the boundaries of confessional identity itself. Based on a thorough study of largely neglected or overlooked print and manuscript sources, the present study examines these debates within their intellectual, social, cultural, and theological contexts. It outlines, for the first time, a heretofore overlooked debate about the limits and possibilities of eschatological thought in early modernity, and provides readers with a unique look at a formative time in the apocalyptic imagination of European culture.