Zwingliana
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Die Katechismen in der Schaffhauser Kirche
No full textWhen Johann Konrad Ulmer took up his pastorate in Schaffhausen in 1566, the traditional practice of religious training according to the catechism of Leo Jud, which had been taught ever since the reform had been accepted, was in trouble. Ulmer wrote his own catechism, however, the pastors in Schaffhausen did not accept it. Bullinger\u27s mediation ended the conflict about the catechism in Schaffhausen, whereby the synod accepted the "Catechism for the Church and Schools of the City and Countryside of Schaffhausen", which was a combination of Ulmer’s own work and Jud’s Small Catechism. The Heidelberg Catechism replaced it in 1642. Schaffhausen printed its own printouts. The Heidelberg Catechism remained the tool for religious training for a long time and was highly praised. In the eighteenth century, Johann Wilhelm Meyer modeled a collection of literary verses after the text. Johann Hübner’s "Zweimal zweiundfünfzig biblische Geschichten" (printed in Schaffhausen in 1744) was a supplement to the instruction. The Heidelberg Catechism underwent sharp criticism at the end of the eighteenth century; critics argued the text was too difficult for children because its style was old fashion, its theology too dogmatic and not contemporary enough. Noteworthy theologians and educators passionately defended the Heidelberg Catechism, its form, language and theology, as well as the method of learning it by heart. The Heidelberg Catechism remained in the Schaffhausen Church well into the twentieth century as a useful tool for introducing Evangelical faith to the youth
Teufelsspuk und Feuerflammen: Pfarrer Josua Finsler (1525-1602) über Unglaubliches aus Biel und Umgebung
No full textThe chorherr (canon), Johann Jakob Wick of Zurich drew the material for his voluminous collection of news (Wickiana) from a dense network of intelligence. The information from Bern and Biel was provided here and there by the lesser known citizen of Zurich, deacon Josua Finsler, who lived in Biel. The article spotlights the "Miraculous Sign" of February 1572 in Biel and the diverse interpretations of the event by these two contemporaries. The "Reformed" eschatological understanding of Wick is compared to Finsler’s more rationalist worldview coloured by science
Faculty Recruitment and Retention in the Early Modern Era: The Zurich Lectorium, c. 1560-1610
No full textUsing records from the Zurich Staatsarchiv, this article investigates the faculty of the Zurich Lectorium between 1560 and 1610. The author argues that this period was important as an epoch of both stability and transition for the school, a time when the memory and influence of Zwingli was still strong, but when the school was also developing into a formal institution of higher learning. Most professors in this era taught at the school while also holding pastoral positions in and around the city. Consequently, many were overworked, underpaid, and had little time for scholarship
Calvin’s Interpretation of "Thy Kingdom Come"
No full textIn this article I compare Calvin’s exegesis of the Second Petition of The Lord\u27s Prayer in the 1541-57 editions of the Institutes with the one he offers in the last edition of his work (1560). My close reading is based on the French editions only with a rhetorical approach. First, it is interesting to note that for the last edition Calvin rewrote his paragraph on the Second Petition entirely, which he had also done with the First Petition. Second, the formal structures as well as the content are somewhat different. In the 1541-57 editions, the paragraph is divided into two parts: (1) He explains the reason why we pray that God be considered our only king – implicitly no other (earthly) ruler should be accepted. (2) He explains why right here on Earth already we are punished, if we do not accept this principle and follow another ruler. Therefore, "Thy Kingdom come" is not only about the future, but also about now. It is an existential issue. In the 1560 edition, Calvin divides his paragraph into three parts: (1) He claims that the First and the Second Petitions say basically the same thing. So the reason for the repetition is just because we are too slow to understand God. Besides, if we believe in Him, we have to deny ourselves and despise our earthly life, and consider the Lord our only ruler and king, right here and now. (2) We pray that God destroy the Evil that is in everyone. (3) We pray that we live according to God’s rule alone. To conclude, two important differences are stressed: (1) In the last edition, Calvin puts more emphasis on the evil spirit in humans. (2) Although in all the editions of the Institutes the crucial role of the Holy Spirit is mentioned, it is only in the last edition that the name of Christ appears, the Son without whom we cannot live in God’s Kingdom
Norbert Furrer, Des Burgers Buch: Stadtberner Privatbibliotheken im 18. Jahrhundert, 2012
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Biblical and Theological Themes in Heinrich Bullinger’s "De Testamento" (1534)
No full textDe testamento is a both theological and a historically biblical treatise in which Bullinger discusses themes such as, for example, justification by faith, God’s accommodation to mankind, the covenant as the subject or focus of all Scripture, the covenant with Adam, the unity of the Old and New Testaments, the seed of Abraham, the covenant and right living, the Holy Spirit and covenant, the Law and covenant, the conditions of covenant, the ceremonies of covenant and the sacrament of the covenant. Far from being a work that only focuses on the covenant De testamento reveals Bullinger as a biblical theologian who is committed to challenge the elect to live integer before the sovereign El Shaddai. An examination of the Latin terms for "covenant" (foedus, testamentum and pactum) reveals that, for Bullinger, the terms are interchangeable. However, he avoids using pactum lest pactum theology be read into his work. His use of the terms are more consistent than that of Zwingli which indicates a measure of independence from Zwingli in his understanding of the covenant
