Grosse Linien: Zur Selbststilisierung Johann Jakob Wettsteins

Regarding his character the posthumous assessments of the famous textual critic John James Wettstein range between praise (Krighout) and insult (Frey). In contrast to these external ascriptions the author focusses on Wettstein’s self-assessment or, more precisely, on his self-fashioning by consulting an apology that has been drafted in the course of the “Wettsteinhandel” and the Dedicatio of Wettstein’s Greek New Testament. It turns out that Wettstein was not afraid to put himself in a line with big names in the history of protestant theology.Regarding his character the posthumous assessments of the famous textual critic John James Wettstein range between praise (Krighout) and insult (Frey). In contrast to these external ascriptions the author focusses on Wettstein’s self-assessment or, more precisely, on his self-fashioning by consulting an apology that has been drafted in the course of the “Wettsteinhandel” and the Dedicatio of Wettstein’s Greek New Testament. It turns out that Wettstein was not afraid to put himself in a line with big names in the history of protestant theology

"Über den Ausgang des Heiligen Geistes": Eine Schrift eines anonymen Russen als Beilage im Brief von Simon Budny an Heinrich Bullinger vom 18. April 1563

Simon Budny (ca. 1530–1591) was a Reformed pastor who became a wellknown leader of the Anti-Trinitarian movement in Lithuania. In 1563, Budny wrote a letter to Heinrich Bullinger asking for his opinion on the filioque, which was the object of intense discussion in Lithuania. Budny enclosed a small work written by an anonymous Russian Orthodox author titled De processione Spiritus sancti that contains the main exegetical and theological arguments against the filioque (Zurich Staatsarchiv, E II 367, 231–242). This contribution includes an historical introduction, an edition, a German translation, and a text analysis. I propose that the anonymous author of this text may be the famous Russian theologian Maksim Grek (1470–1556) or one of his students, because the language, the content, the argumentation, the Biblical and Patristic proofs are similar to his Anti-Roman-Catholic works written between 1518 and 1525

Titelblatt, Impressum, Inhalt

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Paul Sanders, Zwingli & Bullinger: Quand la Réforme entre en Cène, 2023

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«frömbde, ungötliche leren»: Diskussion der reformierten Schweizer Theologen über Abtrünnige in den 1530er-Jahren

Although the doctrines of both the Anabaptists and the «Altgläubige» are rejected in the Swiss Reformed confessional writings of the 1530s, researchers emphasise their «ecumenical character», such as the First Helvetic Confession of 1536. Which positions were labelled heretical and how they could be dealt with was repeatedly discussed in different ways – not only in the confessional writings such as the Berner Synodus of 1532 and the Basler Bekenntnis of 1534, but also in the correspondance. The aim of this article is to show how Reformed Swiss theologians discussed heretical positions and how they proposed to deal with them.Although the doctrines of both the Anabaptists and the «Altgläubige» are rejected in the Swiss Reformed confessional writings of the 1530s, researchers emphasise their «ecumenical character», such as the First Helvetic Confession of 1536. Which positions were labelled heretical and how they could be dealt with was repeatedly discussed in different ways – not only in the confessional writings such as the Berner Synodus of 1532 and the Basler Bekenntnis of 1534, but also in the correspondance. The aim of this article is to show how Reformed Swiss theologians discussed heretical positions and how they proposed to deal with them

Johann Conrad Ulmers theologisches Vermächtnis: Seine fünf Predigten von den Heiligen Sakramenten, 1598

Johann Conrad Ulmer (1519–1600), a native of Schaffhausen, received his theological education in Basel, Strasbourg and Wittenberg. From 1543 to 1566 he worked as a preacher and reformer in Lohr am Main (Franconia), from 1566 to 1600 in Schaffhausen, first at the abbey church of All Saints, then in the church of St. John, and also as dean of the Schaffhausen parish. He was a highly respected and successful preacher, catechist, pastor, theological writer and church politician. His influence was so great that he is considered the second reformer and architect of the Reformed Church in Schaffhausen.He himself described his Five Sermons on the Holy Sacraments (1598) as his theological legacy. In them, he dealt with the sacraments in general, the Lord’s Supper in particular, the benefits, use and fruits of the Lord’s Supper, the misguided developments in the theology of the Lord’s Supper in the course of church history and their refutation by the Reformed theology of his time. He himself relied on the Bible, the Confessio Helvetica Posterior and other Reformed confessional writings. He polemicized sharply against the Roman Catholic and Lutheran churches, as laid down in the Council of Trent and the Formula Concordiae. Ulmer was strongly influenced by the confessional age that began in Schaffhausen around 1550.Johann Conrad Ulmer (1519–1600), a native of Schaffhausen, received his theological education in Basel, Strasbourg and Wittenberg. From 1543 to 1566 he worked as a preacher and reformer in Lohr am Main (Franconia), from 1566 to 1600 in Schaffhausen, first at the abbey church of All Saints, then in the church of St. John, and also as dean of the Schaffhausen parish. He was a highly respected and successful preacher, catechist, pastor, theological writer and church politician. His influence was so great that he is considered the second reformer and architect of the Reformed Church in Schaffhausen.He himself described his Five Sermons on the Holy Sacraments (1598) as his theological legacy. In them, he dealt with the sacraments in general, the Lord’s Supper in particular, the benefits, use and fruits of the Lord’s Supper, the misguided developments in the theology of the Lord’s Supper in the course of church history and their refutation by the Reformed theology of his time. He himself relied on the Bible, the Confessio Helvetica Posterior and other Reformed confessional writings. He polemicized sharply against the Roman Catholic and Lutheran churches, as laid down in the Council of Trent and the Formula Concordiae. Ulmer was strongly influenced by the confessional age that began in Schaffhausen around 1550

Nachruf auf Alfred Ehrensperger (1933-2024)

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127. Jahresbericht des Zwinglivereins über das Jahr 2023

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Neues aus der Bullinger-Werkstatt

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Sarah Rindlisbacher Thomi, Botschafter des Protestantismus: Außenpolitisches Handeln von Zürcher Stadtgeistlichen im 17. Jahrhundert, 2022

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