Be sure to come Tuesday for the paper on Zwingli. That guy is a paper presenting delight…
Category Archives: Church History
On his way [back to the Netherlands] he stopped in Basel in the house of Jerome Froben, August, 1535, and attended to the publication of Origen. It was his last work. He fell sick, and died in his seventieth year, July 12, 1536, of his old enemies, the stone and the gout, to which was added dysentery.
He retained his consciousness and genial humor to the last. When his three friends, Amerbach, Froben, and Episcopius, visited him on his death-bed, he reminded them of Job’s three comforters, and playfully asked them about the torn garments, and the ashes that should be sprinkled on their heads. He died without a priest or any ceremonial of the Church (in wretched monastic Latin: “sine crux, sine lux, sine Deus”), but invoking the mercy of Christ. His last words, repeated again and again, were, “O Jesus, have mercy; Lord, deliver me; Lord, make an end; Lord, have mercy upon me!”
The Tetrapolitan Confession, also called the Strassburg and the Swabian Confession, is the oldest confession of the Reformed Church in Germany, and represented the faith of four imperial cities, Strassburg, Constance, Memmingen, and Lindau, which at that time sympathized with Zwingli and the Swiss, rather than Luther, on the doctrine of the sacraments.
It was prepared in great haste, during the sessions of the Diet of Augsburg, by Bucer, with the aid of Capito and Hedio, in the name of those four cities (hence the name) which were excluded by the Lutherans from their political and theological conferences, and from the Protestant League. They would greatly have preferred to unite with them, and to sign the Augsburg Confession, with the exception of the tenth article on the eucharist, but were forbidden. The Landgrave Philip of Hesse was the only one who, from a broad, statesmanlike view of the critical situation, favored a solid union of the Protestants against the common foe, but in vain.
Hence, after the Lutherans had presented their Confession June 25, and Zwingli his own July 8, the four cities handed theirs, July 11, to the Emperor in German and Latin. It was received very ungraciously, and not allowed to be read before the Diet; but a confutation full of misrepresentations was prepared by Faber, Eck, and Cochlaeus, and read Oct. 24 (or 17). The Strassburg divines were not even favored with a copy of this confutation, but procured one secretly, and answered it by a “Vindication and Defense” in the autumn of 1531.*
*Philip Schaff and David Schley Schaff, History of the Christian Church (vol. 7; New York: Charles Scribner’s Sons, 1910), 719–720.
On 7 July 1522, while Zwingli was preparing his little booklet on the freedom of priests to marry, his friend in Lucerne, one Johannes Xylotectus, sent him a note with a tiny story to help Zwimgli make his point. Xylotectus writes
Ioannes Xylotectus Huldricho Zuinlio S. D. P.
Sacrificus quidam nostras scorti sui maritum confecit. Scortum sacrificus aliquandiu invito marito aluit. Maritus eum de restituenda preda Lucernae convenit. Hinc cum scorto redeuntem in itinere deprehendit, adgreditur loethiferoque vulnere cadit et tandem moritur. Hoc ideo te scire volui, ut, si commode inserere libello, quem parturis, posses, exemplum haberes recens, quanta noster coelibatus non modo scandala, verumetiam pericula pariat, quibus legittimo coniugio foelicissime mederi possent nostri Helvetii. Noster item Bodenler dominica pręterita multa in sacerdotum coniugia pro contione dixit, cui velim vel per Erasmum nostrum responderetur (ut scilicet vel taceret vel scripturam scriptura refelleret, ne tandem suis coloribus depictus toti orbi fabula redderetur), nugas suas diutius non ferendas, et cetera in hunc modum, ut visum fuerit, litterasque illas cum libello negotii nostri accipiat. Iacobus Naef te ad templi sui consecrationis festum venturum dixit. Fac sciam, an ita sit et quando.
Ex Lucerna Nonis Iuliis 1522.
Et doctissimo et amicissimo domino Huldricho Zuinlio,
Tigurinorum euangelistae. –
Meister Uolrich Zwingli zuo Zurich lutpriester.
Zwingli’s friends across the Cantons were happy to help him Reform the Church. And reforming the Church meant reforming the clergy.
Of Xylotectus (who isn’t exactly widely known), the Swiss Historical Lexicon notes
Geboren 1490 (Johannes Ludwig Zimmermann) Luzern, gestorben 19.8.1526 Basel, von Luzern, aus patriz. Geschlecht stammend. um 1524 Margarethe Feer, Tochter des Jost, Bauern. Stud. in Basel, 1508 Bakkalaureus, 1510 Magister Artium. 1499 Chorherrwartner des Stifts Beromünster, 1504 Chorherr zu St. Leodegar im Hof in Luzern, 1513 Priesterweihe.
Ab 1510 wirkte X. als Lateinlehrer in Luzern und knüpfte enge Bande zum Humanistenkreis um Joachim Vadian, Huldrych Zwingli, Glarean und Oswald Myconius. Als seine Stellung in Luzern aufgrund seiner reformator. Gesinnung unhaltbar wurde, siedelte X. Ende 1524 nach Basel um. Dort erlag er der Pest. 1520 wurde X. von Hans Hohlbein (dem Jüngeren) porträtiert.
This is becoming more and more important. Churches should pay attention and act accordingly:
We recognize no other pastors in the Church than faithful pastors of the Word of God, feeding the sheep of Jesus Christ on the one hand with instruction, admonition, consolation, exhortation, deprecation; and on the other resisting all false doctrines and deceptions of the devil, without mixing with the pure doctrine of the Scriptures their dreams or their foolish imaginings.
To these we accord no other power or authority but to conduct, rule, and govern the people of God committed to them by the same Word, in which they have power to command, defend, promise, and warn, and without which they neither can nor ought to attempt anything.
As we receive the true ministers of the Word of God as messengers and ambassadors of God, it is necessary to listen to them as to him himself, and we hold their ministry to be a commission from God necessary in the Church.
On the other hand we hold that all seductive and false prophets, who abandon the purity of the Gospel and deviate to their own inventions, ought not at all to be suffered or maintained, who are not the pastors they pretend, but rather, like ravening wolves, ought to be hunted and ejected from the people of God.*
*Calvin: Theological Treatises (p. 32).
Watch the video here. Christie’s is auctioning it off. Someone buy it and send it to me as a birthday gift. Thanks in advance. And thanks to Brandon *The Bearded* Wason for the heads up.
Not the current Pope. The 14th century one!
On this day in history: Pope Clement VI issued the first of two papal bulls urging Christians not to blame the Jews for the plague epidemic sweeping across Europe. By 1348 the devastating and apocalyptic nature of the Black Death had resulted in suspicion of the Jews within Christian communities. Rumours of Jews poisoning communal wells began to circulate and the persecution of Jewish people greatly increased. The pope condemned the violence and said those who blamed the Jews had been tricked by the Devil. However, the pope’s statements had only limited success and the Jewish community continued to be one of the most persecuted during the years of the plague.
1415: On July 6, Jan Hus is condemned as a heretic and then burned at the stake.
After John Wycliffe, Jan (John) Hus is considered the first Church reformer, as he lived before Luther, Calvin and Zwingli. Hus was a key predecessor to Protestantism, and his teachings had a strong influence on the states of Western Europe, most immediately in the approval of a reformist Bohemian religious denomination, and, more than a century later, on Martin Luther himself. On July 6, 1415, John Hus (whose name means “goose” in his native Czech) made his way to the place of execution. Some of his last words were: You are going to burn a goose but in a century you will have a swan which you can neither roast nor boil.
This “Swan” of this statement has popularly been interpreted to be Martin Luther, not to mention, even by Luther himself:
However, I, Dr. Martinus, have been called to this work and was compelled to become a doctor, without any initiative of my own, but out of pure obedience. Then I had to accept the office of doctor and swear a vow to my most beloved Holy Scriptures that I would preach and teach them faithfully and purely. While engaged in this kind of teaching, the papacy crossed my path and wanted to hinder me in it. How it has fared is obvious to all, and it will fare still worse. It shall not hinder me. In God’s name and call I shall walk on the lion and the adder, and tread on the young lion and dragon with my feet. And this which has been begun during my lifetime will be completed after my death. St. John Huss prophesied of me when he wrote from his prison in Bohemia, “They will roast a goose now (for ‘Huss’ means ‘a goose’), but after a hundred years they will hear a swan sing, and him they will endure.” And that is the way it will be, if God wills. [LW 34:103]
Via our Saxon friends on FB.
Die drei Zwingli-Kinder Regula, Wilhelm und der kleine Ueli sind sieben Jahre nach dem Tod ihres berühmten Vaters in Zürich unterwegs und begegnen Menschen, die direkt oder indirekt von Zwinglis Taten betroffen waren. Dabei entdecken die Kinder Licht- und Schattenseiten ihres Vaters und der Zürcher Reformation.
Ausgehend von dieser Rahmenhandlung haben die Autorin Dorothea Meyer-Liedholz und die Illustratorin Kati Rickenbach einen unterhaltsamen und zugleich informativen Animationsfilm geschaffen (www.immerdiesezwinglis.ch).
Die dazugehörige Arbeitshilfe gibt vielfältige Anregungen, wie der Film im schulischen und kirchlichen Unterricht, im Gottesdienst und in der Erwachsenenbildung eingesetzt werden kann. Die zielgruppenspezifischen Bausteine behandeln zentrale Themen der Zürcher Reformation wie zum Beispiel den Umgang mit Freiheit, die Bedeutung der Bibel, aber auch die heikle Auseinandersetzung mit Andersdenkenden. Ausserdem vermittelt die Arbeitshilfe den Unterrichtenden Hintergrundwissen zu Zwingli und seiner Familie und gibt Tipps für einen Stadtrundgang durch Zürich auf den Spuren des Reformators.
The TVZ saints have sent a review copy of this book and dvd.
First, the film: it is a well crafted animated story following the lives of three of Zwingli’s children in the years after his death as they attend school and live life. Told with humor (Bullinger’s sermon is too long and the kids make a fuss and are removed for it) and wit, the film accurately addresses various questions raised by the life and teaching of Zwingli.
The film is available online and is very much worth the few minutes it will take to watch it:
Along with the film, the dvd also contains a number of PDF’s which can be printed and distributed to students in schools and churches. It also contains other materials which are very useful for instruction.
The companion volume is aimed at providing lesson plans and class outlines which cover the life of Zwingli, fasting, the conflict with the Catholic Church and the anabaptists, Zwingli and the Bible, and others.
The lesson plans are extremely thorough, providing all the information needed in order to conduct lessons that are in depth grounding in the history of the early Reformation in Zurich. Each lesson has an outline, and a selection of PDF’s downloadable from the DVD which go with that lesson.
The companion volume too is beautifully illustrated, and those illustrations include a two page city map of Zwingli’s Zurich.
Anyone teaching the Reformation will find this book and DVD indispensable and will wish that other topics were treated so well and beautifully.
WARNINGS TO AN UNGODLY NATION
From John Flavel (1628 – 1691)
As Paul had many clear premonitions and fore-notices of the sufferings that should befall him at Jerusalem, that he might not be surprised by them when they came, so it is usual with God (though not in such an immediate and extraordinary a manner) to admonish the world, and especially His own people of great trials and sufferings before hand (Amos 3:7). “Surely the Lord will do nothing, but He revealeth His secrets unto His servants the prophets.”
Thus, when He was about to bring the flood upon the world, He gave one hundred and twenty years warning of it before it came (Gen. 6:3), and when He was to destroy Sodom, He saith (Gen. 18:17), “Shall I hide from Abraham that thing which I do?” And the like discovery He made about the same judgment to Lot (Gen. 19:12–14). So when the captivity of the Jews was nigh at hand, the people had many forewarnings of it; God forewarned them by the prophets (Ezek. 3:17), “Hear the word at My mouth, and give them warning from Me.” And when the time drew nigh to execute the judgment determined upon Jerusalem and the temple, how plainly did Christ foretell them of it! (Luke 19:43, 44)! “Thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee.”
And when the storm was just ready to fall, their own historian (Josephus) tells us, a voice was heard in the temple, saying,Migremus hinc (Let us go hence). “Which voice Tacitus also mentions in his annals, affirming it to be more than a human voice, telling them God was departing, and that it was accompanied with a rushing noise, as of persons going out. These were extraordinary warnings.” The like signs have been given to divers other nations, by dreadful eclipses of the heavenly bodies, portentous comets, earthquakes, and other signs of judgment.
Now, though we have no ground to expect such extraordinary warnings, yet we have the most apparent and certain signs of approaching calamities; after which, if they surprise us, the fault must lie in our own inexcusable negligence; for we have a standing rule to govern ourselves in this matter, and that is this:
When the same sins are found in one nation, which have brought down the wrath of God upon another nation, it is an evident sign of judgment at the door; for God is unchangeable, just and holy, and will not favour that in one people which He hath punished in another, nor bless that in one age which He hath cursed in another.
Upon this very ground it was that the apostle warned the Corinthians by the example of the Israelites, whose sins had ruined them in the wilderness (I Cor. 10:6): “Now these things were our examples, to the intent we should not lust afer evil things, as they also lusted.” As if he should say, look upon those dead bodies which are, as it were, cast up upon the Scripture-shore for a warning to you. Follow not the same course, lest you meet with the same curse; if you tread the same paths, expect the same punishment. God is as righteous now as He was then: He hates and will punish sin in you as much as He did in them.
Let us therefore consider what those provocations were that hastened the wrath of God upon His own Israel, a people that were nigh and dear unto Him: a people upon whom He spent as much of the riches of His patience as upon any people in the world, that so we may reckon whereabouts we are at this day, and what is like to be the lot of this sinful and provoking generation; and we shall find, by the consent of all the prophets, that these sins were the immediate forerunners and proper causes of their overthrow.
- The great corruption of God’s worship among them kindled His wrath and hastened their ruin (Psa. 106: 39–42). “Thus were they defiled with their own works, and went a whoring with their own inventions. Therefore was the wrath of the Lord kindled against His people, insomuch that He abhorred His own inheritance. And He gave them into the hand of the heathen; and they that hated them ruled over them. Their enemies also oppressed them, and they were brought into subjection under their hand.” They that will not bear the golden yoke of Christ shall be galled with the iron yoke of men. Nothing more provokes the anger of God than the adulterating of His worship; a man will bear a thousand infirmities in the wife of his bosom, but unfaithfulness in the marriage-covenant breaks his heart. After the manner of men, so abused and grieved, the Lord expresseth Himself (Ezek. 6:9), “I am broken with their whorish heart, which hath departed from Me, and with their eyes, which go a whoring after their idols.” Men cannot invent a surer and speedier way to their own ruin than to bring their own inventions into God’s worship.
- Incorrigible obstinacy and impenitency, under gentler strokes and lesser judgments, make way for utter ruin and desolation (Amos 4: 6-12). Scarcity, mildews, pestilence and sword had been tried upon them, but without effect; for the remnant that escaped those judgments (although plucked as so many brands out of the fire, in which their fellow sinners perished) were not reformed by those gentler and moderated judgments.
- Stupidity and senselessness of God’s hand, and the tokens of His anger, were provoking causes and forerunners of their national desolation; they neither saw the hand of God when it was lifted up, nor humbled themselves under it when it was laid on. The hand of God is then said to be lifted up when the providences of God prepare and posture themselves for our affliction; when the clouds of judgment gather over our heads, and grow blacker and blacker, as theirs did upon them, and do upon us at this day, but they took no notice of it (Isa. 26:11): “Lord, when Thy hand is lifted up, they will not see”; and (which is the height of stupidity) they all remained senseless and regardless, when the hand of God was laid upon them (Isa. 42:24, 25): “Who gave Jacob for a spoil, and Israel to the robbers? Did not the Lord, He against whom we have sinned? For they would not walk in His ways, neither were they obedient unto His law. Therefore He hath poured upon him (them) the fury of His anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart.”O prodigious sottishness! It was not some small drops of God’s anger, but the fury of His anger; not some lighter skirmish of His judgments with them, but the strength of battle. It was not some particular stroke upon single persons or families, but it set him on fire round about, a general conflagration; yet all this would not awaken them.
- The persecution of God’s faithful ministers and people was another sin that procured, and a sign that foretold the destruction of their nation (2 Chron. 36:15,16); “And the Lord God of their fathers sent to them by His messengers, rising up betimes, and sending; because He had compassion on His people, and on His dwelling-place: but they mocked the messengers of God, and despised His words and misused His prophets, until the wrath of the Lord arose against His people, till there was no remedy.” There were also a number of upright souls among them, who desired to worship God according to His own prescription; but a snare was laid for them in Mizpah, and a net spread for them upon Tabor (Hos. 5:1), and this hastened judgment towards them. Mizpah and Tabor were places lying in the way betwixt Samaria and Jerusalem, where the true worship of God was; and in those places spies were sent by the priests to observe and inform against them; so that it became very hazardous to attend the pure and incorrupt worship of God, which quickly hastened on their ruin.
- The removal of godly and useful men by death, in more than ordinary haste, was to them a sign of desolation at hand (Isa. 57:1); “The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come.” In this case God acts towards His people as the husbandman in a gathering harvest doth by his corn; he hurries it with a shuffling haste into the barn when he sees a storm coming; or as a careful father with his sons that are abroad at school, who sends his horses to fetch them home speedily, when he hears the plague is begun in the place. Upon this ground the prophet Micah bewails himself (Micah 7:1); “Woe is me! for I am as when they have gathered the summer-fruits, as the grape gleanings of the vintage; there is no cluster to eat: my soul desired the first-ripe fruit.” Alas! alas! What miserable days are at hand! What miseries must I expect to see! The pleasant clusters (i.e. the societies of the saints) are gathered away by the hand of death; there are but few that remain, here and there a single saint, like grapes after the vintage is done, two or three upon the utmost branches.
- The general decay of the life and power of godliness among them that were left foreboded destruction at the door: this is both a provoking sin, and a forerunning sign of national calamity (Hos. 4:18): “Their drink is sour” – a metaphor lively expressing the deadness and formality of the people in the worship of God. It was like sour or dead drink, which hath lost its spirit and relish, and is become flat. Such were their duties; no spiritual life, affection or savour in them. They heard as if they heard not, and prayed as if they prayed not; the ordinances of God were to them as the ordinances of men, of which the apostle saith, that they perish in the using.
- To conclude: Mutual animosities, jars and divisions were to them manifest symptoms of national calamities and desolations: for then Ephraim envied Judah, and Judah vexed Ephraim (Isa. 11:13, Hos. 9:7); “The days of visitation are come, the days of recompense are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred.”
When such symptoms of God’s indignation do appear upon any people, the Lord by them, as by so many glaring meteors and blazing comets, forewarns the world that His judgments are near, even at the door. These signs all men ought to observe and behold with trembling.
If you ask, Why doth God usually give such warnings of His indignation before it comes? The reasons are:
- To prevent the execution
- To make them more tolerable
- To leave the incorrigible inexcusable
First, Warning is given with design to prevent the execution of judgments (Amos 4:12): “Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel”; i.e. Prepare thyself to meet Me in the way of My judgments by humiliation and intercession to prevent the execution. And what else was the design of God in sending Jonah to the great city Nineveh but to excite them to repentance for the prevention of their ruin. This Jonah knew to be the Lord’s meaning, how positive soever the words of his commission were; and therefore he declined the message to secure his credit, knowing that if upon warning given they repented, the gracious nature of God would soon melt into compassion over them, and free grace would make him appear as a liar; for so we must expound his words (Jonah 4:2); “Was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that Thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest Thee of the evil.” Yea, Lord, I knew beforehand it would come to this. Thou sendest me positively to denounce Thy judgments to Nineveh, meantime desiring nothing more than the execution of them might be prevented by their repentance. And thus Thy mercy hath exposed my reputation, in saving them from destruction.
Secondly, God forewarns His people of judgments to make them more tolerable when they come. Expected evils are nothing so heavy as those that come by surprise; for look, as the expectation of a mercy makes it less sweet, our thoughts having anticipated and sucked out much of the sweetness beforehand, so the expectation of judgments before they befall us make them less bitter and burdensome than else they would be, the soul having inured and accustomed itself to them by frequent thoughts, and prepared and made ready itself to entertain them. To prevent the disciples’ surprise and offence at those days of persecution that were coming upon them, Christ foretold them, and gave the fair warning beforehand.
Thirdly, He forewarns His people of approaching dangers to leave the incorrigible wholly inexcusable, that those who have no sense of sin, nor care to prevent ruin, might have no cloak for their folly when judgments overtake them, “What wilt thou say when He shall punish thee?” (Jer. 13:21). As if He should say, “What plea or apology is left thee, after so many fair warnings and timely premonitions? Thou canst not say I have surprised thee, or that you wast ruined before thou was warned. Thy destruction therefore is of thyself.”
The University of Marburg was opened July 1, 1527, with a hundred and four students. It became the second nursery of the Protestant ministry, next to Wittenberg, and remains to this day an important institution. Francis Lambert, Adam Kraft, Erhard Schnepf, and Hermann Busch were its first theological professors. – Philip Schaff
Happy birthday to one of the most influential universities in the world.
A little collection of essays by our own Peter Opitz has been published by the great folk at TVZ.
Die gesammelten Kolumnen aus dem bref Magazin
- Überraschendes aus der Reformation
- Fundiert und humorvoll
- Die beliebten Kolumnen aus dem bref Magazin
For those unfamiliar with Bref Magazin, it is a periodical focusing on issues of interest to the Reformed community in Switzerland and the wider world. It commenced in 2016 and has been regularly published since then.
From time to time the very gifted Reformation scholar Peter Opitz has contributed brief pieces to the magazine. Those are here collected and made available in one convenient place for interested readers.
Each essay is about a page and a half or two pages at the maximum and they cover a variety of topics from the confusion of Luther with Zwingli in the popular mind to the part women played in the Reformation to laughter as a sign of God’s Spirit to whether or not the Reformed are also ‘Protestant’ to the illustrations of the Froschauer Bibel to Zwingli’s appreciation of music to Zwingli’s Hebrew teacher and many others.
It is wide ranging and informative and delightful and a bright example of scholarship for the masses.
This little 49 page volume with it’s twenty-one ‘Did You Know?’s is the perfect little introduction to Church History questions that are insightful, humorous, witty, and instructive. If you read it, you will enjoy it. I promise.
International conference 26-28 September 2019 at the European Melanchthon Academy, Bretten, entitled: The Mediation of Salvation (Sacraments) in Early Modern Theology (1450-1700) – a Transconfessional Perspective.
Go here for all the deets (that’s what the kids say, right?)
Pope Adrian wrote Zwingli on 23 January, 1523-
“Adrian, Pope, the sixth [of the name], to his dear son salutations and the Apostolical benediction: We send the venerable brother Ennius, Bishop of Verulam, our domestic prelate and Nuncio of the Apostolic See, a man distinguished for prudence and fidelity, to that unconquerable nation most completely linked unto us and to the Holy See, in order that he may treat with it respecting things of the highest importance to us and the Holy See, and to the entire Christian commonwealth. Although he is enjoined to conduct our affairs with your nation openly and in public, yet because we have a certain knowledge of your distinguished merits and especially love and prize your loyalty, and also place particular confidence in your honesty, we have commissioned this Bishop, our Nuncio, to hand over to you in private our letter, and declare our best intentions toward you. We exhort your devotion in the Lord, and that you have all confidence in Him, and with the same disposition, in which we are inclined to remember your honour and profit, to bestir yourself also in our affairs and in those of the Apostolic See. For which you will earn no small thanks from us.
“Given at Rome at St. Peter’s, under the ring of the Fisherman, January 23, 1523, of our pontificate the first year.”
Zwingli wasn’t about to agree to abandon Reform just to get a plumb reward from the Pope. So he read it, and, according to a letter he wrote his mentor and friend Thomas Wyttenbach, ‘The Pope is the Antichrist’ (letter of 23 June, 1523- SS VII,300)-
Joachim of Fiore (c.1135-1202) remains one of the most fascinating and enigmatic figures of medieval Christianity. In his own time, he was an influential advisor to the mighty and powerful, widely respected for his prophetic exegesis and decoding of the apocalypse. In modern times, many thinkers, from Thomas Müntzer to Friedrich Engels, have hailed him as a prophet of progress and revolution. Even present-day theologians, philosophers and novelists were inspired by Joachim’s vision of a Third Age of the Holy Spirit.
However, at no time was Joachim an uncontroversial figure. Soon after his death, the church authorities became suspicious about the explosive potential of his theology, while more recently historians held him accountable for the fateful progressivism of Western Civilization.
Contributors are: Frances Andrews, Valeria De Fraja, Alfredo Gatto, Peter Gemeinhardt, Sven Grosse, Massimo Iiritano, Bernard McGinn, Matthias Riedl, and Brett Edward Whalen
I’ve worked through it and will post my review of it Monday.
Die dreibändige Ausgabe macht erstmals das historiografische Hauptwerk Heinrich Bullingers (1504–1575), die sogenannte «Tigurinerchronik», zugänglich. Das Werk vermittelt die Sicht des engagierten und belesenen Zwinglinachfolgers, der darin die Geschichte Zürichs mit jener der Eidgenossenschaft und Europas verquickt und aufarbeitet. Die Darstellung, die sich von vorchristlicher Zeit bis zur Reformation erstreckt, ist heilsgeschichtlich angelegt und versteht die Entwicklung des Christentums und der Kirche als Ausbreitung der Wahrheit (Antike), deren Verschüttung (Mittelalter) und der Wiederentdeckung (Reformation). Dabei erhält die Stadt Zürich hohe Bedeutung und ihre Reform die endgültige Legitimation.
Mit der vorliegenden umfangreichen kritischen Edition – Bullingers eigenhändiges Manuskript umfasst rund 1800 Folioseiten – steht der Forschung nun diese wichtige Quelle des 16. Jahrhunderts zur Verfügung.
Heinrich Bullinger Werke, Band WA4 = HI1
2018, 1854 (in drei Bänden) Seiten, 16.8 x 24.4 cm, Leinen mit SU
A review copy has been sent. More anon (after I read through it- which will take a couple of months).
Neuerscheinung bei Schnell und Steiner: Johann Anselm Steiger, Bibelauslegung durch Bilder. Zur sakralen Intermedialität im 16. bis 18. Jahrhundert. Das Buch erscheint in der Reihe “Kunst und Konfession in der Frühen Neuzeit“.