Zwingliana
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Briefkultur der Reformationszeit, hg. von Johannes Schilling, 2023
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"This Is a Locus": Student Note-Taking, Knowledge Organization, and Civic Networks at Zurich’s Schola Tigurina (1530-1600)
No full text"This Is a Locus" argues that Zurich’s Schola Tigurina forged a distinctive culture of knowledge organization whose influence radiated throughout Reformation-era Zurich. Beginning with the rubric "This is a locus" that punctuates Theodor Bibliander’s lecture transcripts, the article traces how students such as Rudolf Gwalther deployed loci communes note-taking to distil doctrine, language and empirical observation into portable repertoires. When paired with professors’ concordances, alphabetic indices and encyclopedic compendia, these notebooks trained a generation of pastors, artisans and city scribes in systematic information management. The study follows their migration from classroom to chancery, showing how former students – now clerics, archivists or craftsmen like the baker and grain miller Hans Heinrich Grob – applied learned techniques to municipal archives, weather diaries and vernacular translations. By reconstructing the micro-networks that linked the Schola to Zurich’s council and guilds, the article demonstrates that academic practices of excerpting, indexing and cross-referencing underpinned both the city’s bureaucratic modernization and its humanist civic identity. In doing so, it reframes the Schola Tigurina not as a cloistered seminary but as a pivotal engine of urban knowledge infrastructure between 1530 and 1600."This Is a Locus" argues that Zurich’s Schola Tigurina forged a distinctive culture of knowledge organization whose influence radiated throughout Reformation-era Zurich. Beginning with the rubric "This is a locus" that punctuates Theodor Bibliander’s lecture transcripts, the article traces how students such as Rudolf Gwalther deployed loci communes note-taking to distil doctrine, language and empirical observation into portable repertoires. When paired with professors’ concordances, alphabetic indices and encyclopedic compendia, these notebooks trained a generation of pastors, artisans and city scribes in systematic information management. The study follows their migration from classroom to chancery, showing how former students – now clerics, archivists or craftsmen like the baker and grain miller Hans Heinrich Grob – applied learned techniques to municipal archives, weather diaries and vernacular translations. By reconstructing the micro-networks that linked the Schola to Zurich’s council and guilds, the article demonstrates that academic practices of excerpting, indexing and cross-referencing underpinned both the city’s bureaucratic modernization and its humanist civic identity. In doing so, it reframes the Schola Tigurina not as a cloistered seminary but as a pivotal engine of urban knowledge infrastructure between 1530 and 1600
Stephen B. Tipton. The Ground, Method, and Goal of Amandus Polanus’ (1561–1610) Doctrine of God: A Historical and Contextual Analysis, 2022
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Federico Zuliani, L’Italia e Zwingli: Origine e sviluppi della Prima Riforma, 2024
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Armin Sierszyn, Frommes Zürich: Pietismus in der Zürcher Kirche vom 17. Jahrhundert bis zur Gegenwart. Mit besonderer Berücksichtigung der Evangelischen Gesellschaft und der Evangelisch-kirchlichen Vereinigung, 2023
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128. Jahresbericht des Zwinglivereins über das Jahr 2024
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Abt Wolfgang Joner von Kappel (1471–1531): Ein reformatorischer Praktiker
No full textThis article explores the group of the so-called reformation practitioners, by which the author proposes to understand clergy (1) of local or regional significance who participated in the Reformation (2) not just for reasons of opportunity, but of actual agreement, but whose participation in the Reformation (3) is less visible by their own theological writings but by their involvement in processes of preparing and implementing actual church reforms. This topic is developed by a reassessment of Wolfgang Joner, Abbot of the Cistercian House of Kappel. An important representative of the rural clergy, he became an active supporter of Zwingli from a relatively early point of time. Exercising his influence on female convince, parishes, and participating in most of the important reform committees appointed by the Zurich magistrate, Abbott Wolfgang became a key factor in the preparation and implementation of Zurich’s reformation.This article explores the group of the so-called reformation practitioners, by which the author proposes to understand clergy (1) of local or regional significance who participated in the Reformation (2) not just for reasons of opportunity, but of actual agreement, but whose participation in the Reformation (3) is less visible by their own theological writings but by their involvement in processes of preparing and implementing actual church reforms. This topic is developed by a reassessment of Wolfgang Joner, Abbot of the Cistercian House of Kappel. An important representative of the rural clergy, he became an active supporter of Zwingli from a relatively early point of time. Exercising his influence on female convince, parishes, and participating in most of the important reform committees appointed by the Zurich magistrate, Abbott Wolfgang became a key factor in the preparation and implementation of Zurich’s reformation
Wie grabsteinfeindlich war die Zürcher Reformation?
No full textIn literature, there are often references to hostility towards gravestones and to gravestone bans during the Zurich Reformation. The aim of this contribution was to examine the sources that led to these judgements more critically. In conclusion, Zwingli’s suggestions were not directed against gravestones in general. Moreover, his recommendation to build common cemeteries for all in front of the city was not followed in these times. Although a council mandate (dated 1525) stipulated removal of existing gravestones, this prohibition was not dealing with future gravestones, and it seems not to have been followed strictly either. Though Zwingli has been suspected as the initiator of the decree by some authors, this cannot be proven on the basis of the data, and motives not directly related to reformational concerns may have played some role as well. However, endeavor to eliminate visible marks of "old faith" is in line with the overall course of public space and order transformation during the reformation period and emerging era of confessionalization in Zurich.In literature, there are often references to hostility towards gravestones and to gravestone bans during the Zurich Reformation. The aim of this contribution was to examine the sources that led to these judgements more critically. In conclusion, Zwingli’s suggestions were not directed against gravestones in general. Moreover, his recommendation to build common cemeteries for all in front of the city was not followed in these times. Although a council mandate (dated 1525) stipulated removal of existing gravestones, this prohibition was not dealing with future gravestones, and it seems not to have been followed strictly either. Though Zwingli has been suspected as the initiator of the decree by some authors, this cannot be proven on the basis of the data, and motives not directly related to reformational concerns may have played some role as well. However, endeavor to eliminate visible marks of "old faith" is in line with the overall course of public space and order transformation during the reformation period and emerging era of confessionalization in Zurich
Reflexe paduanischer Universitätsphilosophie bei Durich Chiampell
No full textAt the beginning of a treatise written for the Graubünden Synod of 1577 to falsify the derivation of sin from a Scotist understanding of God’s omnipotence, as it had become known in the Lower Engadine through two Italian Capuchins who had converted to the Reformation, but continued the way of Franciscan thinking, the Engadine reformer Durich Chiampell polemizes against old and new Epicureans. While the latter were characterized by the reception of the original Epicureanism on the basis of the Lucretius manuscript discovered by Poggio Bracciolini during the Council of Constance, the term “old Epicureans” refers back to an expansion of meaning that the term had experienced through its transfer to radical Aristotelianism, which had been challenging official orthodoxy since the 13th century. In nearby Padua it persisted until the 17th century and from there spread to Graubünden in a variety of forms.At the beginning of a treatise written for the Graubünden Synod of 1577 to falsify the derivation of sin from a Scotist understanding of God’s omnipotence, as it had become known in the Lower Engadine through two Italian Capuchins who had converted to the Reformation, but continued the way of Franciscan thinking, the Engadine reformer Durich Chiampell polemizes against old and new Epicureans. While the latter were characterized by the reception of the original Epicureanism on the basis of the Lucretius manuscript discovered by Poggio Bracciolini during the Council of Constance, the term “old Epicureans” refers back to an expansion of meaning that the term had experienced through its transfer to radical Aristotelianism, which had been challenging official orthodoxy since the 13th century. In nearby Padua it persisted until the 17th century and from there spread to Graubünden in a variety of forms