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The Peace of Augsburg, a treaty between the Holy Roman emperor, Ferdinand I, and Protestant
rulers who were nominally his subjects, was an attempt to end a series of religious wars. The
treaty established the principle that each ruler could decide which religion Catholicism or
Lutheranism - would be practiced within his domain. It was a partial solution at best, particularly
because it did not adequately deal with Protestant sects other than the Lutherans or divisions
between Catholics and Protestants within individual political regions.
In order that. . . peace, which is especially necessary in view of the divided religions, as is seen
from the causes before mentioned, and is demanded by the sad necessity of the Holy Roman
Empire of the German nation, may be the better established and made secure and enduring
between his Roman Imperial Majesty and us, on the one hand, and the electors, princes, and
estates of the Holy Empire of the German nation on the other, therefore his Imperial Majesty, and
we, and the electors, princes, and estates of the Holy Empire will not make war upon any estate
of the empire on account of the Augsburg Confession (a Lutheran statement of faith) and the
doctrine, religion, and faith of the same, nor injure nor do violence to those estates that hold it,
nor force them, against their conscience, knowledge, and will, to abandon the religion, faith,
church usages, ordinances, and ceremonies of the Augsburg Confession, where these have been
established, or may hereafter be established, in their principalities, lands, and dominions. Nor
shall we, through mandate or in any other way, trouble or disparage them, but shall let them
quietly and peacefully enjoy their religion, faith, church usages, ordinances, and ceremonies, as
well as their possessions, real and personal property, lands, people, dominions, governments,
honors, and rights....
On the other hand, the estates that have accepted the Augsburg Confession shall suffer his
Imperial Majesty, us, and the electors, princes, and other estates of the Holy Empire, adhering to
the old religion, to abide in like manner by their religion, faith, church usages, ordinances, and
ceremonies. They shall also leave undisturbed their possessions, real and personal property,
lands, people, dominions, government, honors, and rights, rents, interest, and tithes...
But all others who are not adherents of either of the above-mentioned religions are not included
in this peace, but shall be altogether excluded...
No estate shall urge another estate, or the subjects of the same, to embrace its religion.
But when our subjects and those of the electors, princes, and estates, adhering to the old religion
or to the Augsburg Confession, wish, for the sake of their religion, to go with wife and children to
another place in the lands, principalities, and cities of the electors, princes, and estates of the
Holy Empire, and settle there, such going and coming, and the sale of property and goods, in
return for reasonable compensation for serfdom and arrears of taxes, ... shall be everywhere
unhindered, permitted, and granted...
READING AND DISCUSSION QUESTIONS
1. What does this decree pledge to do? Why?
2. To what extent does this decree support religious toleration? What are the limits of that
toleration?
3. What provisions are made for people who remain true to the old religion?
4. What provisions are made for people who want to leave their homes because of their religion,
and why were such measures necessary?
consciences, ... upon conditions that they comport themselves in other respects according to
that which is contained in this our present edict.
VII. It is permitted to all lords, gentlemen, and other persons making profession of the said
religion called Reformed, holding the right of high justice [or a certain feudal tenure], to exercise
the said religion in their houses...
IX. We also permit those of the said religion to make and continue the exercise of the same in all
villages and places of our dominion where it was established by them and publicly enjoyed
several and divers times in the year 1597, up to the end of the month of August, notwithstanding
all decrees and judgments to the contrary...
XIII. We very expressly forbid to all those of the said religion its exercise, either in respect to
ministry, regulation, discipline, or the public instruction of children, or otherwise, in this our
kingdom and lands of our dominion, otherwise than in the places permitted and granted by the
present edict.
XIV. It is forbidden as well to perform any function of the said religion on our court or retinue, or
in our lands and territories beyond the mountains, or in our city of Paris, or within five leagues of
the said city...
XVIII. We also forbid all our subjects, of whatever quality and condition, from carrying off by force
or persuasion, against the will of their parents, the children of the said religion, in order to cause
them to be baptized orconfirmed in the Catholic Apostolic and Roman Church; and the same is
forbidden to those of the said religion called Reformed, upon penalty of being punished with
special severity...
XXI. Books concerning the said religion called Reformed may not be printed and publicly sold,
except in cities and places where the public exercise of the said religion is permitted.
XXII. We ordain that there shall be no difference or distinction made in respect to the said
religion, in receiving pupils to be instructed in universities, colleges, and schools; or in receiving
the sick and poor into hospitals, retreats and public charities.
XXIII. Those of the said religion called Reformed shall be obliged to respect the laws of the
Catholic Apostolic and Roman Church, recognized in this our kingdom, for the consummation of
marriages contracted, or to be contracted, as regards to the degrees of consanguinity and
kinship.
READING AND DISCUSSION QUESTIONS
1. Why was Henry so intent on "obliterating" memory of "everything done by one party or
the other" in the years immediately prior to his coronation as king of France?
2. Was the Edict of Nantes consistent with Henry's aim of increasing the monarchy's and the
state's power? Why or why not?
3. Why might Henry's son, Louis XIII, have regarded the Huguenots as "a state within a
state"?
4. Based on the details of the edict regarding ceremonies, property, literature, and
education, what sorts of practices defined a religion before and during Henry's reign?
What, if any practices did he consider irreligious, or purely civil?