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Einblicke in Zürichs Bibliothekswesen und Gelehrtenkultur in der Frühen Neuzeit
No full textZurich has repeatedly been described as a city of a particular reading culture. The medieval monastic libraries of the city preserved a great number of precious books. The richness and diversity of this cultural heritage was decimated in 1524/1525, when in the course of the implementation of the Reformation great numbers of Roman catholic books, in particular liturgical texts, were destroyed. After Ulrich Zwingli’s death in 1531, the reformer Heinrich Bullinger (1504–1575) and the Franciscan scholar Conrad Pellikan (1478–1556) began to reorganize the Grossmünster library. The book collection of this new library, which was connected to the Latin school at the Grossmünster, contained remnants of the old Zurich monasteries as well as many books from the library of Ulrich Zwingli. Later on, the Grossmünster library served as a base for Conrad Gessner (1516–1565), who published his influential “Bibliotheca universalis” in Zurich in 1545. By the beginning of the seventeenth century, despite the considerable importance of the Grossmünster library for professors and students of the so called “Schola Tigurina”, this book collection did no longer satisfy the intellectual needs of the younger generation of students. Hence, in 1629, four young citizens of Zurich founded the city-library (Stadtbibliothek), located in the “Wasserkirche”, a church on asmall island in the River Limmat. This library grew rapidly. Within these walls the “Collegia”, the first Enlightenment societies in German-speaking Europe, originated in the seventeenth and the early eighteenth-century
Ökumenisches Tauwetter zwischen Zürich und Einsiedeln: Freundschaftliche Beziehungen zwischen Einsiedler Mönchen und Zürcher Theologen im ausgehenden 18. Jahrhundert
No full textIn the second half of the 18th century, a close friendship developed between some Catholic Benedictine monks of Einsiedeln Abbey and Protestant Zurich theologians, which resulted in a fruitful exchange of their views on questions of faith. The Enlightenment’s emphasis on tolerance not only made them lay aside any denominational quarrels and prejudices but also made them wish to reunite the two churches as their ultimate goal. Other reasons for these contacts, reflected in a lively correspondence, were as follows: curiosity, an intellectual interest in the theological positions of the opposing views as well as a desire to use the opportunity to express their own convictions without any polemics. Likewise, they saw the need to counteract anti-revelation and anti-ecclesiastical movements generated by the tenets of the Enlightenment. They realized that as a united body they would be much more powerful, and this may have led both sides to this rapprochement. In all of this, however, the monks were firmly convinced that they were on the side of the truth. Therefore, they were careful not to deviate from the Roman path of salvation while building friendships with some Protestants. For the monks, a reunion of the churches was only conceivable if and when the Reformed theologians returned to the bosom of the Catholic Church under the primacy of the Pope. In the course of history, as from 1789, the monks cancelled their recently formed ties with the Protestants, mainly because of the monks’ rejection of the anti-ecclesiastical forces of the Enlightenment and the French Revolution, which again was directed against everything non-Catholic. With the rise of Ultramontanism in the 19th century, they deliberately set out to forget these relationships. After a few decades, the remarkable ecumenical relaxation was replaced by cooler mutual relations
Katharina Gmünder – Die Gattin Leo Juds
No full textThe purpose of this essay is the reconstruction of the biography of Katharina Gmünder-Jud, who had a long and varied life as a16th century woman. Born around 1493 in St. Gallen she entered the sisterhood "Alpegg" after the early death of her father in the battle of Marignano 1515 and dedicated her life to chastity. During her time as a nun she met Leo Jud, whom she married in 1523 and who had convinced her with Lutheran and Erasmian writings to leave the sisterhood. As a dutiful "Pfarrfrau" (wife of a clergy) she supported her husband in his reformation work in Zürich at St. Peter and gave birth to eight children. Only three lived to reach adulthood. After Leo Jud´s death in 1542 she survived him for almost forty years and died in autumn 1583 at an advanced age
Portrait of Bullinger\u27s Theology
No full textThe Bible verses in Hans Asper’s portrait of Heinrich Bullinger reveal a summary of his understanding of redemptive history and the message of the Bible as a whole. In particular, there is focus on Bullinger’s christology, viz. the deity and humanity of Christ in the context of the three persons of the economic Trinity working in unison. The elect are in Christ and, thereby, receive all the covenant promises and blessings of God
