19세기 독일 국가종교와 종교의 자유 = The 19th Century Prussian National Religion and Freedom of Religion

다국어 초록 (Multilingual Abstract)

Germany is well-known for its free thoughts in various areas such as philosophy and theology. Especially the Reformation was the historical event that happened in Germany, which eventually divided the singular religion of the western Europe, Christianity, into two, that is, Catholicism and Protestantism. Yet, until the end of the 18th century, Germany or then Prussia had maintained the policy of the Protestant national religion and not allowed freedom of religion for each individual. This phenomenon triggers the question, “When did Germany allow freedom of religion to each individual?” A modern German church historian, Johannes Wallman, argues that the Prussian national religious system was annihilated as a result of the 1848 Prussian revolution. The purpose of this paper is to critically analyze Wallman’s argument that the Prussian national religious policy was annihilated as a result of the Prussian On the one hand, Wallman presents Enlightenment as a critical movement to Christianity but Romanticism and Idealism as advocations for Christianity, considering all of them as intellectual movements. On the other hand, he classifies the period from 1800 to 1848 as three stages of the spiritual revival movements of the general public. Yet the question for the Prussian national religion and freedom of religion requires much more complicate analyses than theological and church historian view points, including law, politics, philosophy, and religion. At the end of the 18th century of Europe revolutions that demanded freedom and equality of people and nations were breaking out in America, France and other countries, so it is sometimes called as “the Age of Revolution.” Yet, Prussia was filled with the anti-revolution conservative spirit, and tried to consolidate its absolute monarchy and national religious system through its ruthless political religious censorships. In this oppressive situations thinkers such as Kant and Schleiermacher could not directly express their opposition to the absolute monarchy and national religious system because of the censorships, so that they rhetorically expressed their thoughts and criticized those systems. Yet, it seems that after 1813 Prussia proceeded toward the recognition of individual religious freedom, because it allowed many Catholics into its national religion. But it was a result of the political negotiations between Prussia and France after Prussian liberation from the French occupation. At last in 1830 a revolution broke out in Prussia but failed. Yet Prussian thinkers such as Schleiermacher, Heine, Feuerbach and Marx continued to criticize the Prussian oppressive policies through rhetorical expressions. As Wallman pointed out, the 1848 Prussian revolution almost annihilated the national religious system, but it was completely restored, as soon as the revolutionary crises passed out. Consequently, unlike Wallman’s argument, the Prussian national religious system was not annihilated in 1848. The existence of the Prussian national religion and the negation of each individual’s freedom of religion remind us the importance of freedom of religion because Christianity is based on the free determination of each believer or freedom of religion.

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