A distinctive history of Alsace: from humanist Rhine culture to today’s local law

Alsace stands out for its rich and singular history, shaped by centuries of cultural and commercial exchange, and by political tensions between France, the Holy Roman Empire and Germany. Despite this complex past, the region emerged as one of the cradles of Rhenish humanism, the Renaissance movement that championed cultural openness and the spread of knowledge.

This unique trajectory helps explain why Alsace still operates under a specific set of local laws often referred to as the “Alsace‑Moselle Concordat”, a legacy of the 19th and 20th centuries. In practice, several religious denominations remain officially recognised and regulated by the State, associations follow a distinct legal regime, the local social security system differs from that of the rest of France, and two additional public holidays persist.

These historical features continue to influence daily life in Alsace, the region’s mindset and its cultural identity.

Rhenish humanism: intellectual foundations of a European crossroads

Rhenish humanism refers to the intellectual and cultural movement that flourished in the 15th and 16th centuries across the Upper Rhine, connecting major cities such as Strasbourg, Sélestat, Basel and Cologne. It championed the rediscovery of ancient Greek and Latin texts, the study of classical languages, the spread of knowledge through printing, and a universalist and progressive vision of secular learning, standing in contrast to the dogmatic and rigid forms of education then common.

Led by prominent Alsatian figures such as Beatus Rhenanus, Sebastian Brant and Johannes Sturm (see below), the movement encouraged critical thinking, tolerance and intercultural dialogue. More than a literary trend, it helped forge an outward‑looking, cross‑border identity rooted in knowledge and cooperation.

Landmark thinkers and Alsatian figures

Among the leading figures of Rhenish humanism is Beatus Rhenanus (1485–1547), philologist, editor and close collaborator of Erasmus. When he died, he donated his library to Sélestat, where it remains an essential resource for the study of the Renaissance in the Rhine region. In Strasbourg and Basel, he worked with the eminent humanists and printers of his time, contributing to the development of a transnational “Republic of Letters”.

Other notable figures include Sebastian Brant, author of The Ship of Fools, the preacher Geiler von Kaysersberg, the educator Jakob Wimpfeling, and Johannes Sturm, who reformed Strasbourg’s education system in the 16th century. Together with the rise of printing, their work helped shape a region where knowledge, language and dialogue are shared public goods.

This humanist tradition extends well into modern times through thinkers such as Albert Schweitzer (1875–1965), theologian, philosopher, physician and Nobel Peace Prize laureate, sometimes described as a precursor of humanitarian work and ecological ethics. His philosophy is centered on respect for life and on moral outrage in the face of suffering.

These figures illustrate an enduring intellectual thread across centuries: Alsace studies, debates, prints, travels and connects. This legacy nourishes a culture of openness, bilingualism and pragmatic cooperation with neighbouring regions and countries.

A distinctive framework for faiths and associations

Understanding this aspect of Alsace’s history requires returning to 1801, when the region was part of France and Napoleon Bonaparte concluded a concordat with Pope Pius VII, regulating relations between France and the Catholic Church. In 1802, this framework was extended to the Lutheran, Calvinist and Jewish faiths.

After Alsace and Moselle were annexed by the German Empire in 1871, most local rules remained in place, including the concordat system. It was during this period that Good Friday and Saint Stephen’s Day (26 December) became public holidays, aligning local practice with German legislation. These holidays still exist nowadays.

France adopted its law on the separation of Church and State in 1905, abolishing the concordat system. But the law did not apply to Alsace‑Moselle, as the region was still under German rule.

When the region returned to France after 1918 and World War 1, the French authorities chose to retain several local rules, as promised during the war, including the concordat system and the additional public holidays. This resulted in the system known today as the “Alsace‑Moselle Concordat”.

As a result, in Alsace, the four faiths originally covered by the French concordat are still recognised; the State appoints certain religious leaders and pays their salaries. This system is not a departure from secularism but a particular way of structuring relations between public authorities and recognised religious bodies, which operate as public establishments with legal personality.

For similar historical reasons, associations in Alsace are governed by the local civil code rather than the national 1901 law. They benefit from broader legal capacity and specific rules that reflect a long‑standing regional culture of collective action.

Openness to other cultures

Located at the heart of Europe, Alsace experiences intercultural exchange daily. Strasbourg hosts both the European Parliament and the Council of Europe and has adopted an international and cross‑border strategy promoting democracy, human rights and bilingualism.

The European Collectivity of Alsace leads a cross‑border cooperation plan and a dedicated fund with a clear ambition: to make the Upper Rhine a global showcase for high quality of life by jointly addressing issues that transcend borders (climate, mobility, health, culture…).

Eurodistricts connect local authorities and residents on both sides of the Rhine, helping streamline mobility, share data and support school, cultural, tourism and healthcare projects: practical examples of everyday intercultural cooperation.

At regional level, the Regional Directorate for Cultural Affairs plays an active role in developing cultural collaboration with German and Swiss partners through specialised bodies (Upper Rhine Culture Forum, Greater Region Cultural Area…) and through European funding.

The region’s universities also embody this tradition of shared knowledge through multinational networks such as EUCOR, a trinational consortium of five Upper Rhine universities, and KTUR, which supports technology transfer between public research and businesses across three countries.

Conclusion

In Alsace, secularism and tradition, law and humanism are not opposed but built together. The region’s special status, shaped by a complex, deeply European history, coexists with a strong commitment to public neutrality and everyday cross‑border engagement. From Beatus Rhenanus to Albert Schweitzer, from early printed books to European institutions, Alsace has long embraced cooperation and mutual care as self‑evident values.

These values underpin today’s widely recognised quality of life and a way of living rooted in dialogue, responsibility and curiosity for other cultures.