Protestanten in Salzburg

Protestants in Salzburg

After the defeat of the uprising in 1526, different patterns of reaction developed among the predominantly Evangelical Lutheran or anti-Catholic population of the Archbishopric.

People whose motivations were primarily secular or economic returned to Catholicism out of fear of harsh punishment.
The vast majority of the population, however, which had been shaped by early Reformation ideas, began a longer process of adaptation and learning: they increasingly adopted and internalized the new Protestant teachings.
This gave rise to the phenomenon typical of Salzburg known as crypto-Protestantism, which persisted for decades until the later expulsions.

The victorious authorities granted extensive religious freedoms to economically important groups—such as mine owners (Gewerken) and miners who had taken part in the uprising—so long as they refrained from receiving Communion in both kinds (bread and wine) and adhered to the principles of the Confessio Augustana of 1530.

At the same time, the persecution of openly professing Lutherans, especially “Lutheran priests,” remained a goal of the authorities. This was also the case with Georg Scherer, who was born in Saalfelden, worked as a Franciscan, and eventually converted to Protestantism. Scherer began preaching Lutheran doctrine in Radstadt. In 1528, under Archbishop Matthäus Lang of Salzburg, he was accused of heresy, imprisoned, and ultimately executed.

Symbole und Kommunikation

Symbols and Communication

In the third century, Christians shortened the name of Jesus to its first three letters. The full Greek ΙΗΣΟΥΣ (Jesus) was reduced to ΙΗΣ—the letters Iota, Eta, and Sigma. When transferred into Latin, the letter Sigma (Σ) changed into a regular S.

In the early Church, during the time of Christian persecutions, IHS served as a secret symbol of Christian recognition. From the Middle Ages onward, it—like the Marian monogram—was used as a sign of protection and blessing, adorning not only religious buildings but also many houses and everyday objects.

The deliberate omission of religious symbols, on the other hand, became a deliberate form of communication: a clear, though not very loud, expression of rejection.

Messbuch Missale Romanum

Mass Book – Missale Romanum

Printed liturgical book
Paper
Binding with silver-plated fittings
1774

Fahnenhaupt

Finial

An ornamental and terminal piece at the top of a flagpole.
Both with Marian monograms.
19th century

Krippenfigur mit IHS-Symbol

am Gürtel

Nativity Figure with IHS Symbol on the Belt

Wood, fabric, animal glue
Alexander Schläffer
Second half of the 20th century

Sockeltruhe – Pinzgauer Typus

Base Chest – Pinzgau Type
Swiss stone pine wood, 1786

The Reformation movement could not be halted in Salzburg. A well-concealed form of crypto-Protestantism emerged. This was expressed, among other ways, in the Pinzgau plain-wood furniture with its neutral Baroque decorations. Christian symbols were deliberately omitted.

After the expulsion of Protestants in 1732, religious motifs began to reappear occasionally, especially Jesus and Marian monograms on headboards. Around 1800, this distinctive group of furniture finally disappeared.

On loan from the Tyrolean State Museums / Museum of Folk Art.

Typisch katholisch – Typisch evangelisch

Typically Protestant – typically Catholic

Luther’s objections to indulgences—the possibility of buying oneself free from sins—were only the beginning of a major movement known as the “Reformation.”

The term comes from the Latin word reformatio and means “renewal.”

Followers of the Reformation are referred to as Evangelicals or Protestants.

Since no agreement could be reached—and wars were even fought—the result was that, in the end, there were two Christian churches instead of one. As a result, Christians are generally either Catholic or Protestant. But how great is the difference?

Typisch katholisch

Typically Catholic

The veneration of saints and the veneration of relics are typically Catholic practices.
Saints play an important mediating role between the faithful and God.

The churches of the Reformation reject the veneration of saints and relics, as well as canonizations, but regard outstanding Christian men and women as examples of faith.

Sockeltruhe – Pinzgauer Typus

Base Chest – Pinzgau Type
Swiss stone pine wood, 1786

The Reformation movement could not be halted in Salzburg. A well-concealed form of crypto-Protestantism emerged. This was expressed, among other ways, in the Pinzgau plain-wood furniture with its neutral Baroque decorations. Christian symbols were deliberately omitted.

After the expulsion of Protestants in 1732, religious motifs began to reappear occasionally, especially Jesus and Marian monograms on headboards. Around 1800, this distinctive group of furniture finally disappeared.

On loan from the Tyrolean State Museums / Museum of Folk Art.

STELL DIR VOR…

OBJEKTE ZEIGEN WORAN DU GLAUBST

 

IMAGINE…
OBJECTS SHOW WHAT YOU BELIEVE IN

Schickt uns Eure Memes zu diesen Ereignissen!

Send us your memes about these events!

museum.info@museum-saalfelden.at

Your memes will be added here during the course of the exhibition.

As part of their history lessons, a 3rd-year class from the Leogang secondary school explored the topics of the Peasants’ War, the Reformation, and religious freedom—and in doing so, asked an important question: How would people talk about these events today?

The answer: possibly through memes. What the leaflet once was, the meme is today—fast, direct, and sometimes provocative. With great creativity, the students translated these historical topics into the language of their own generation.

Auswanderung

Emigration

From 1727 onward, Prince-Archbishop Leopold Anton Baron von Firmian enforced a strict course of Counter-Reformation in the mountain regions. For this purpose, Jesuits were brought to Salzburg for the first time. House searches for Protestant writings took place, along with book burnings, interrogations, fines, imprisonment, and in some cases expulsions. However, the intended intimidation proved unsuccessful: instead, the actions of the Jesuits led to strong solidarity and better networking among Protestants.

In June 1731, thousands of people from the Pinzgau, Pongau, and Tennengau regions demanded, in the so-called “Petition of the 19,000,” the free practice of Protestant worship or the right to emigrate freely. In August 1731, 150 representatives of the Salzburg Protestants in Schwarzach reaffirmed a written confession of faith through the famous “licking of salt”; in it, they emphasized that their aim was not rebellion but religious freedom. Nevertheless, Prince-Archbishop Firmian issued the Emigration Patent, which ordered the expulsion of Protestants from the Archbishopric of Salzburg.

After the forced emigration of more than 20,000 people, the practice of the Protestant religion in Salzburg was banned—until 1816, when Salzburg finally became part of Austria.
Even so, it took a long time before Saalfelden received its own Protestant church: only on May 15, 1966, was the Friedenskirche, built according to plans by the architect Lutz Moebius, consecrated. In the same year, Archbishop Andreas Rohracher apologized to the Salzburg Protestants for their expulsion in the 18th century.

“From 1731 onward, first in the Pongau at St. Johann and in the surrounding places, because of their Lutheran faith, a great uproar arose, about which much could be written. As a result, a commission was sent from Salzburg through these mountain regions and various places, requiring all inhabitants to declare their occupation and their faith. Consequently, beginning in 1732, approximately 30,000 (sic!) people had to leave the land. At un-Christian prices, many suffered miserably in various places, and due to the dangers of the wild waters, many lost their lives in a short time or came to ruin.

Because of possible unrest, imperial soldiers were stationed at the market town for security. The preachers or leaders among the peasants throughout the entire mountain region were all captured within an hour and delivered to Salzburg Castle until the aforementioned emigration. In this jurisdiction, at Lichtenberg Castle, up to 1,000 people also departed.”

Einschreibbuch der Bürgerschaft von Saalfelden

Register of Admissions to the Citizenry of Saalfelden

Handwritten records of the mayors
Begun in 1495
Rebound in the 19th century

Showcaase

In 1532, Pürstinger founded a priestly brotherhood in honor of St. John.
Through this foundation, he sought to strengthen solidarity among priests and to ensure support for poor and destitute clergy.

During the period of religious division, many Catholic clergymen became homeless and impoverished. However, laypeople were also admitted to this brotherhood.
In 1538, the foundation was expanded to include a hospital (a home for the elderly and those in need of care) and its own church. The church was consecrated by Pürstinger himself in 1541. He died on July 16, 1543, in the priests’ hospital and was buried in the associated church.

After his resignation as Auxiliary Bishop of Chiemsee, Pürstinger acquired several estates and market houses in Saalfelden.

In Saalfelden, he wrote “Die Tewtsche Theologey,” the first comprehensive doctrine of the Catholic faith in the German language.
Defending the Catholic faith was of such great concern to Pürstinger that he authored additional theological works.
Matthäus Cardinal Lang of Wellenburg encouraged him to engage in scholarly theological debate with the Protestants.
Pürstinger’s main work, “Tewtsche Theologey” (1528; Latin edition 1531), is dedicated to the cardinal.

In the preface to the Latin edition of his doctrinal work, he explains:
“For this reason, in view of my own insignificance, I withdrew into a forest solitude where there are no muses …”

Aufnahmeschreiben Armer ins Bruderhaus

Admission Record of the Poor into the Brothers’ House
Manuscript on paper
1576

Altes Spital

Old Hospital

Watercolor
Unknown artist