257 (Sonnenburg) in the Neumark in 1626 to the Protestant Lutheran St John Hospitallers’ Church and is still preserved in the church there (now Roman Catholic). The other was sent to Torgau even before the conversion of Augustus the Strong as a monument to the Reformation, the Saxon Reformation, precisely because a new architectural concept was created here: a “canonical” chapel of Lutheranism. In the 16th century, the Torgau Castle Chapel gradually came to epitomise a Lutheran church, although it was no longer “contemporary”. The “diverging axes” were not compatible with the architectural principles of the Baroque period. Nevertheless, the principle was consistently repeated until the late 18th century. This is why the term “confessionalisation”, the subject of controversy among some historians, must be used here. Yes, Torgau Castle Chapel is a symbol of the Lutheran faith. So if someone in the second half of the 17th century decided to use this particular type of church interior, they were professing their Lutheranism. In the course of the 18th century, church interiors with an axial pulpit altar became increasingly common, as denominational disputes were no longer so important. The Reformed and the Lutherans could now use the same “axial” principle. However, the oppressed Lutheran communities in the Habsburg Monarchy, particularly in Austria and Austrian Silesia, once again utilised the design of “diverging axes”. This is an argument in favour of the fact that the Torgau Castle Chapel actually displays what can be described as far- reaching continuity as a model of a Lutheran, one could even say “legitimately Lutheran” church. Dr Weschenfelder: That would be an argument in favour of authenticity: since its foundation, this chapel has continuously borne witness to itself and its founding purpose. And I think that is also something that Mr Rhein is particularly interested in, with regard to the dedication plaque and the culture of remembrance that was established here. After all, the important thing is that Luther himself designated this chapel the first Lutheran chapel, and that this did not occur by means of historicisation or conservation. Dr Rhein: You’ll forgive me if I act as advocate diaboli. It is not the first chapel—earlier protestant churches exist, such as Neuburg an der Donau. When I enter the chapel today, I perceive it as the prototype of the Protestant church building. But it has only just become that. Because it was not so simple at the time: the walls were painted, there were paintings and the altar had a retable. Today, we perceive, define and understand the castle chapel as the prototype of the Lutheran church interior, also in contrast to the colourful chapel of Neuburg. Prof. DaCosta Kaufmann: If I develop your observations a little bit further, I am unsure whether other parts of the castle can be included. I am interested in the mural and the imperial coat of arms in the dining hall, both of which date back to 1544 (fig. p. 73). I wonder how one should actually refer to the furnishings; specifically the altar and the former Cranach paintings that are presumed to be here. As Mr Tepper’s lecture has shown, there is still a lot to do in the field of monument preservation. What did the mural look like? What about similar examples in other areas, including in comparison with Catholic interiors of the 16th and 17 th centuries? These questions are important for the purpose of a critical reception. And what about the baptismal font? Prof. Schilling: When it comes to baptism, the legal form of this church may be relevant. It was not a parish church, and the right to baptise lies with the parish churches. It is likely that the court society had a baptism performed there at some point. However, I wanted to refer back to Mr Bürger’s proposal. The dominance of the theologian Andreas Osiander, who was extremely controversial in 1 Zwischendiskussion zu Sektion 1 mit Prof. Armin Kohnle, Prof. Matthias Müller (Moderation) und Prof. Jan Harasimowicz (v. l. n. r.) Intermediate discussion on section 1 with Prof. Armin Kohnle, Pro.f Matthias Müller (moderator) and Prof. Jan Harasimowicz (from left to right)
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