逃跑到奥斯曼帝国的背后去兰尼瓦的信心难民

IF 0.1 Q3 HISTORY
U. Wien
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引用次数: 1

摘要

本文论述了16世纪上半叶至18世纪中叶在“奥斯曼幕布”背后向特兰西瓦尼亚迁移的几个时期和现象及其影响。在15和16世纪,精神上,政治上和忏悔上的转变或不同质的框架条件决定了这个地区是一个对异质思想,实验,个人或团体开放的区域。特别是奥斯曼帝国在巴尔干半岛的主导地位,使得在没有哈布斯堡王朝作为宗教异质性实验室的情况下进行改革成为可能。首先,我们注意到后来的改革家布劳洛夫(Johannes Honterus)在他在几个改革中心的政治流放结束后,将德国的改革引入了特兰西瓦尼亚。在哈布斯堡国王费迪南德一世的驱逐令之后,来自卢布尔雅那(斯洛文尼亚)的维滕伯格思想改革者保卢斯·维纳定居在锡比乌,并于1553年成为第一任监督并加强了改革。意大利离经叛道的传教士穿越伊莎贝拉女王和国王/王子János II Zsigmond Szápolyai的王国。在因反三位一体思想而被驱逐出波兰后,宫廷医生乔治·比安德拉塔试图建立一个开放的新教国家。在没有等级控制的情况下传播福音的自由——也许是在公国建立一个一神论的地区教会的目的——为从海德堡、意大利和欧洲其他地方飞过来的反三位一体的思想家打开了边界。在17世纪,在30年的战争中,加尔文主义者Gábor Bethlen在Alba Iulia建立了一个雄心勃勃的大学学院,并为中欧的加尔文主义教授提供度假胜地。与此同时(1622年),特兰西瓦尼亚议会为来自摩拉维亚的huterites(手工艺人Habaner)提供了避难所,让他们在特兰西瓦尼亚定居。他们的再洗礼主义行为在130年后吸引了一些“移民”,这些人被反宗教改革思想的查理六世和玛丽亚特蕾西亚从奥地利、施蒂里亚和卡林西亚的地下新教徒驱逐出境。大约3000人被准确地转移到被征服的特兰西瓦尼亚省的“异端角落”——前奥斯曼帝国的附属——在那里,哈布斯堡王朝必须尊重1595年的基本宪法(由Leopoldinum证书制定),包括宗教自由。接受的宗教有罗马天主教、路德教、加尔文教和一神教,但也有“被容忍的”罗马尼亚东正教。有必要对奥斯曼帝国与基督教的相互作用、地产他律的动机和策略以及非专制的治理和政策是否有利的问题进行一些研究。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Flucht hinter den „Osmanischen Vorhang“. Glaubensflüchtlinge in Siebenbürgen
Abstract The article deals with several periods and phenomena of migration to Transylvania behind the “Ottoman curtain” and its impacts between the first half of the sixteenth to the midst of the eighteenth century. In the fifteenth and sixteenth century the mental, political and confessional diverted or inhomogeneous frame conditions preordained the region as an area which was open minded for heterogeneous thinking, experiments and individuals or groups. Especially the dominance of the Ottoman Empire in the Balkans enabled adopting the reformation without Habsburg renitancy as a laboratory for religious heterogeneity. First, we notice that the later Reformer of Braşov (Johannes Honterus) imported the German Reformation to Transylvania after the end of his political exile in several centres of Reformation. After an expulsion order by the Habsburg King Ferdinand I, the Wittenberg minded reformer Paulus Wiener from Ljubljana (Slovenia) settled in Sibiu and became in 1553 the first superintendent and fortified the reform. Italian deviant preachers travelled through the realm of Queen Isabella Jagiellonica and King/Prince János II Zsigmond Szápolyai. After expulsion from Poland because of antitrinitarian ideas, the court physician Giorgio Biandrata tried to establish an open-minded protestant country. Freedom of preaching the gospel without hierarchical control – perhaps the aim of a Unitarian established regional church in the Principality – opened the border for antitrinitarian thinkers who had flown from Heidelberg, Italy and other parts of Europe. In the seventeenth century – in the 30 years’ war – the Calvinist Gábor Bethlen founded an ambitious university Academy in Alba Iulia and offered resort to Calvinist professors of central Europe. At the same time (1622), the Diet of Transylvania provided refuge to Hutterites (handcrafters called Habaner) from Moravia to settle in Transylvania – interdicting mission. Their Anabaptist behaviour attracted 130 years later some of the “Transmigrants” who were expelled by the counterreformation minded Charles VI and Maria Theresia from Austrian, Styria and Carinthian underground Protestants. About 3000 persons were exact relocated to the “heretic corner” of the conquered province of Transylvania – the former Ottoman vassal – where the Habsburgs had to respect the Basic Constitutional Law (by the Diploma Leopoldinum) including religious freedom of 1595. The religiones receptae were Roman-catholic, Lutheran, Calvinist and Unitarian, but also the “tolerated” Rumanian-orthodox churches. There has to be some research to the question of Ottoman-Christian interplay, motives and strategies of the heteronomy of the estates and the problem whether the non-absolutistic governance and policy was an advantage.
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