Zwingliana
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Matthias Pohlig (Hg.), Juden, Christen und Muslime im Zeitalter der Reformation, 2020
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Jon D. Wood, Reforming Priesthood in Reformation Zurich, 2019
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Philip Benedict, Season of Conspiracy: Calvin, the French Reformed Churches, and Protestant Plotting in the Reign of Francis II, 2020
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Mona Garloff / Christian Volkmar Witt (Hg.), Confessio im Konflikt: Religiöse Selbst- und Fremdwahrnehmung in der Frühen Neuzeit, 2019
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Bernhard Stettler, Überleben in schwieriger Zeit: Die 1530er und 1540er Jahre im Spiegel von Vadians Korrespondenz, 2014
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124. Jahresbericht des Zwinglivereins über das Jahr 2020
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Die Vorrede zur Froschauer Bibel von 1531: Einleitung, annotierte Übersetzung, Transkription
No full textThere is no author’s name in the preface to the Froschau Bible of 1531. However, everything indicates that it is from Leo Jud, who drafts it on behalf of a group of translators and editors. The purpose is to motivate and guide broad public readers to read the Bible. The Froschau Bible of 1531 contains, for the first time, not only the New Testament, but also the entire Old Testament and the apocryphal books in German translation. Accordingly, the preface gives a brief introduction to the Old Testament books and the Apocrypha. It is obvious that the Zurich Reformation appreciatively falls back on the works of Erasmus as well as drawing on Augustine. Reformation and humanism are not contradictory in the Zurich Reformation. Rather, humanism is incorporated into the Reformation. This is also the case in the preface to the Froschau Bible. However, a closer look reveals that the references to Erasmus are selective and critical. While Erasmus, influenced by the mystical Theology of Pseudo-Dionysius, sees the Bible as a guide to piety and the promotion of Christian virtues on a spiritual path leading to God, the preface presents the Bible as theocentric: it bears witness to God’s activity and revelation and is the place where God encounters human beings. It is deeply rooted in Zwingli’s theology. While in the Roman Church, the sacraments administered by priests were the place where the encounter with God took place, this now became the reading of the Bible. It was to be read not only in church worship service, but also in families. With the spread of the Bible in vernacular languages, the congregation was made mature and removed from the control of the church hierarchy.There is no author’s name in the preface to the Froschau Bible of 1531. However, everything indicates that it is from Leo Jud, who drafts it on behalf of a group of translators and editors. The purpose is to motivate and guide broad public readers to read the Bible. The Froschau Bible of 1531 contains, for the first time, not only the New Testament, but also the entire Old Testament and the apocryphal books in German translation. Accordingly, the preface gives a brief introduction to the Old Testament books and the Apocrypha. It is obvious that the Zurich Reformation appreciatively falls back on the works of Erasmus as well as drawing on Augustine. Reformation and humanism are not contradictory in the Zurich Reformation. Rather, humanism is incorporated into the Reformation. This is also the case in the preface to the Froschau Bible. However, a closer look reveals that the references to Erasmus are selective and critical. While Erasmus, influenced by the mystical Theology of Pseudo-Dionysius, sees the Bible as a guide to piety and the promotion of Christian virtues on a spiritual path leading to God, the preface presents the Bible as theocentric: it bears witness to God’s activity and revelation and is the place where God encounters human beings. It is deeply rooted in Zwingli’s theology. While in the Roman Church, the sacraments administered by priests were the place where the encounter with God took place, this now became the reading of the Bible. It was to be read not only in church worship service, but also in families. With the spread of the Bible in vernacular languages, the congregation was made mature and removed from the control of the church hierarchy
Der Gelehrte, der Schüler und ein Gimpelpaar: Ein vergessener griechischer Brief von Conrad Gessner an Johannes Pontisella III.
No full textIn the collection of funeral poems (epicedia) for Conrad Gessner published by Josias Simler in 1566 along with a biography of the deceased, two distichs stand out. They were penned by then 14-year-old Johannes Pontisella; one in Latin, one in Greek. An inconspicuous letter draft from Gessner to 12-year-old Pontisella in manuscript ZBZ Ms C 50a has recently been discovered to further document the relationship between Gessner and young Pontisella. This essay outlines the biography of Johannes Pontisella III. (1552–1622) and his family, who originated in the Val Bregaglia. It illustrates the friendship between Johannes Pontisella II. (ca. 1510–1574) and Gessner, which was based, among other things, on their common interest in botanical and zoological matters, as well as the relationship of Pontisella III. with Zurich’s scholarly society. It furthermore discusses the tradition of humanist Greek funeral poetry (epicedia) and epistolography of the time in general and for Gessner in particular, analyzing his letter to Pontisella III. on a linguistic level and within the context of education in the 16th-century Grisons. The description of “mountain bullfinches” in Gessner’s letter is discussed in the context of his ornithological studies. A bilingual, annotated edition of Pontisella’s epicedia and Gessner’s letter draft concludes the essay.In the collection of funeral poems (epicedia) for Conrad Gessner published by Josias Simler in 1566 along with a biography of the deceased, two distichs stand out. They were penned by then 14-year-old Johannes Pontisella; one in Latin, one in Greek. An inconspicuous letter draft from Gessner to 12-year-old Pontisella in manuscript ZBZ Ms C 50a has recently been discovered to further document the relationship between Gessner and young Pontisella. This essay outlines the biography of Johannes Pontisella III. (1552–1622) and his family, who originated in the Val Bregaglia. It illustrates the friendship between Johannes Pontisella II. (ca. 1510–1574) and Gessner, which was based, among other things, on their common interest in botanical and zoological matters, as well as the relationship of Pontisella III. with Zurich’s scholarly society. It furthermore discusses the tradition of humanist Greek funeral poetry (epicedia) and epistolography of the time in general and for Gessner in particular, analyzing his letter to Pontisella III. on a linguistic level and within the context of education in the 16th-century Grisons. The description of “mountain bullfinches” in Gessner’s letter is discussed in the context of his ornithological studies. A bilingual, annotated edition of Pontisella’s epicedia and Gessner’s letter draft concludes the essay