Relevant bibliographies by topics / Reformation – Switzerland

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Reformation – Switzerland'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Reformation – Switzerland"

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Theibault, John, and Helmut Puff. "Sodomy in Reformation Germany and Switzerland, 1400-1600." German Studies Review 27, no. 3 (October 2004): 605. http://dx.doi.org/10.2307/4140989.

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Head, Randolph. "Sodomy in Reformation Germany and Switzerland 1400-1600." Central European History 39, no. 3 (September 2006): 491–93. http://dx.doi.org/10.1017/s0008938906210173.

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Plummer, Beth. "Sodomy in Reformation Germany and Switzerland, 1400-1600 (review)." Catholic Historical Review 93, no. 2 (2007): 410–12. http://dx.doi.org/10.1353/cat.2007.0197.

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von Greyerz, Kaspar. "Reformation, gender, and sexuality in Switzerland: two case studies." Reformation & Renaissance Review 17, no. 2 (July 2015): 167–80. http://dx.doi.org/10.1179/1462245915z.00000000078.

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Harrington, Joel F. (Joel Francis). "Sodomy in Reformation Germany and Switzerland, 1400-1600 (review)." Journal of the History of Sexuality 13, no. 1 (2004): 116–19. http://dx.doi.org/10.1353/sex.2004.0046.

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Reid,, Charles J. "Sodomy in Reformation Germany and Switzerland, 1400-1600. Helmut Puff." Speculum 81, no. 4 (October 2006): 1245–47. http://dx.doi.org/10.1017/s0038713400004863.

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Watt, Jeffrey R. "The Reception of the Reformation in Valangin, Switzerland, 1547-1588." Sixteenth Century Journal 20, no. 1 (1989): 89. http://dx.doi.org/10.2307/2540526.

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Hsia, R. Po-chia. "Reviews of Books:Sodomy in Reformation Germany and Switzerland, 1400-1600 Helmut Puff." American Historical Review 109, no. 2 (April 2004): 633–34. http://dx.doi.org/10.1086/530517.

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Harasimowicz, Jan. "Longitudinal, Transverse or Centrally Aligned? In the Search for the Correct Layout of the ‘Protesters’ Churches." Periodica Polytechnica Architecture 48, no. 1 (September 7, 2017): 1–16. http://dx.doi.org/10.3311/ppar.11309.

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The article was written within the framework of a research project “Protestant Church Architecture of the 16th -18th centuries in Europe”, conducted by the Department of the Renaissance and Reformation Art History at the University of Wrocław. It is conceived as a preliminary summary of the project’s outcomes. The project’s principal research objective is to develop a synthesis of Protestant church architecture in the countries which accepted, even temporarily, the Reformation: Austria, Czech Republic, Denmark, Estonia, Finland, France, Germany, Great Britain, Hungary, Island, Latvia, Lithuania, Norway, Poland, Romania, Russia, Slovakia, Slovenia, Switzerland, Sweden and The Netherlands. Particular emphasis is placed on the development of spatial and functional solutions (specifically ground plans: longitudinal, transverse rectangular, oval, circular, Latin- and Greek-cross, ground plans similar to the letters “L” and “T”) and the placement of liturgical furnishing elements within the church space (altars, pulpits, baptismal fonts and organs).
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Asche, Matthias. "Das höhere Bildungswesen der Schweiz in Spätmittelalter und Früher Neuzeit: Institutionen und Formen der Peregrinatio academica." AUC HISTORIA UNIVERSITATIS CAROLINAE PRAGENSIS 63, no. 1 (February 14, 2024): 13–47. http://dx.doi.org/10.14712/23365730.2023.19.

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This study presents an overview of the institutions and forms of higher education in Switzerland. In addition to the University of Basel, founded in 1460, the author deals with Protestant Hohen Schulen (academies) (established in Zurich in 1525, in Bern in 1528, in Lausanne in 1537, and in Geneva in 1559) and Jesuit colleges which were founded between the last third of the sixteenth century and the first third of the seventeenth century. Apart from the Basel university, which was transformed into a Protestant university after the Reformation, Swiss Protestants had no possibility of studying law or medicine or even obtaining an academic degree in their own country. The Protestant academies were essentially training centres for the next generation of pastors and the same applied to the Jesuit colleges, which likewise granted no university privileges. Many students therefore had to seek academic training in the neighbouring countries. Both the University of Basel and the Protestant academies (though less so the Jesuit colleges) nevertheless attracted high numbers of foreign students, especially religious refugees who immigrated to Switzerland in several waves from the second half of the sixteenth century onwards, initially from Italy and England, but later also from France, Savoy-Piedmont, and Hungary. As a result, all Protestant educational institutions functioned as ‘exile colleges’ until the early eighteenth century. This specific situation of institutions of higher learning remained largely in place until the end of the nineteenth century – largely in consequence of the peculiarities of Switzerland’s strong federal constitution.
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Dissertations / Theses on the topic "Reformation – Switzerland"

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Eccher, Stephen Brett. "The Bernese disputations of 1532 and 1538 : a historical and theological analysis." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2566.

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Given the relative paucity of treatments relating to both the 1532 and 1538 Bern Gespräche, alongside a growing historiography which has offered a clearer understanding of the backdrop around which these two debates were held, the focus of this research project will be to provide a comparative analysis of the recorded dialogues from the debates at Bern. This ecclesiologically focused comparison aims to discern whether the debate relating to the nature of the church at the 1538 session was merely a redundant exercise and continuation of the earlier 1532 disputation or whether the latter debate offered anything substantively new to the ongoing religious dialogue between these two groups. Furthermore, all of the respective views on the nature of the church manifest in these debates will be examined in light of the preceding Anabaptist/Reformed dialogue of the period to determine their place contextually. Having embarked upon the aforementioned goals several conclusions may be definitively drawn. First, the major ecclesiological suppositions expressed by both the Anabaptist and Reformed participants at the 1538 debate were, in fact, retained using the same core theological elements employed by their predecessors at the 1532 debate. Yet, despite this striking similarity, the independent nature of these debates must also be acknowledged. This may primarily be found in that both groups expressed their retained ecclesiologies with notable variation in things such as language, argumentative content, biblical corroboration, and illustrative evidence. Finally, both the similar and independent nature of these events will be shown to have been largely derived from the Anabaptist/Reformed dialogue already begun as the Swiss Brethren movement emerged from under Zwingli’s reform efforts in Zürich. Each of these conclusions should help to paint a more accurate portrait of not only what was accomplished through these debates, but where each stands contextually during the period.
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Blakeley, James Joseph. "Popular Responses to the "Reformation from Without" in the Pays de Vaud." Diss., The University of Arizona, 2006. http://hdl.handle.net/10150/194793.

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This dissertation examines religious reform in the Pays de Vaud, Switzerland from 1526-1537. The author focuses on the reactions of rural common men and women who were forced to abandon their Catholic faith and traditions and accept the Reformation and evangelical pastors. The work demonstrates that many rural folk continued to participate in the rituals and celebrations of the "faith of the fathers" (Catholicism) long after the authorities had mandated the Reformation. The rural folk of the Pays de Vaud confronted religious change in a manner that allowed them to preserve their religious identity. It also reveals that people could act and behave in both Catholic and Reformed way.The dissertation considers how Bern introduced the Reformation in the francophone territories that it controlled. Preaching was the most important vehicle for spreading the new religious teaching. Bern relied on William Farel to give sermons and stir protest throughout the region of Vaud. He left both converts and controversy in his wake. The Bernese religious authorities were short on qualified, francophone pastors, thus they looked outside of Switzerland's borders to recruit men who were willing to preach the Gospel. New pastors were both strangers to the villages in Vaud and socially and economically removed from their rural parishioners. Bern also confiscated church wealth and punished the recalcitrant to implement the Reformation.
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Taplin, Mark. "The Italian reformers and the Zurich church, c.1540-1620." Thesis, University of St Andrews, 1999. http://hdl.handle.net/10023/13632.

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This study charts the developing relationship between the Zurich church and Italian-speaking Protestants between around 1540 and 1620. It explores the close ties that were established between Zurich's senior minister, Heinrich Bullinger, and Italian evangelical exiles in Switzerland and elsewhere from the early 1540s, and describes how the Zurich church facilitated the spread of Protestantism in Italian-speaking regions such as Locarno and southern Graubünden. That process culminated in the setting-up in Zurich, under Bullinger's patronage, of an Italian Reformed congregation. A particular concern of the thesis is the threat to the integrity of the Zwinglian settlement posed by the ideas and activities of religious radicals within the Italian exile community. To begin with, Bullinger was confident that those 'heretics' could be accommodated within the emerging Reformed consensus. However, a series of doctrinal disputes during the 1540s, 1550s and 1560s revealed the extent of the radicals' differences with Reformed orthodoxy and compelled the Zurichers to revise their judgement. Bullinger's hostile reaction to the publication of the allegedly heterodox Dialogi XXX by his Italian colleague, Bernardino Ochino, signalled a move from conciliation to confrontation. From the early 1560s, the Zurich divines assumed an active role in the Reformed campaign to shore up Nicene orthodoxy against the criticisms of Italian antitrinitarians, and to expel radicals from the Italian-speaking churches of the Rhaetian Freestate. In the process, they endeavoured to counter the charges of heresy that had long bedevilled Zwinglianism by articulating a conservative, 'catholic' definition of their church's identity. The study concludes by examining how relations between the Zurich church and the Italian Reformed communities of Graubünden and its subject lands were placed on a new, co-operative basis once the radical challenge had been repelled. Through its support for those vulnerable congregations, I suggest, the Zurich church gave evidence of its continued commitment to the international Protestant cause during the period following Bullinger's death. The correspondence of Bullinger and other Zurich ministers forms the dissertation's most important source. The study also draws on works produced by the Zurich divines in the context of their exchanges with Italian evangelicals, the works of the Italian exiles themselves, and the records of Zurich's Italian-speaking community.
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George, V. A. "From Switzerland to England : whitewashing and the new aesthetic of the Protestant Reformation (1524-1660)." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.599354.

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This thesis explores the possibility, as a serious consideration, that the use of whitewash in Reformed church interiors, beginning with the wholesale whitewashing of Zurich church interiors in 1524 at the beginning of the Swiss Reformation, was not just a means to obliterate idols and images. It is proposed that while the application of whitewash when first used in Zurich may have been the result of a sub-conscious colour choice, it was always a reference to a state of mind, over time accruing symbolic value. The author advances the proposition that the act of whitewashing church interiors did not consist in the elimination of images alone which 'cleaned the slate' of 'Popish idols', but involved the creation of a new iconography of faith. The new 'image' was, as all images are, informed by the 'colour thinking' of its makers, in this case the Protestant Reformers and their following, and by a particular intellectual and emotional orientation to colour and colour symbolism acquired through the Bible filtered, as this author concludes, through a perception of God as light, as the Truth, as the Good, as the Beautiful, as the Pure, and as a symbol of Righteousness. The orientation of the Reformed to the colour white itself is examined, through an analysis of colour metaphor and symbolism in the writings to two magisterial reformers, Zwingli and Calvin, taking into account select other writings known to have been studied by them or available to them in libraries, such as Plato, Cicero, Josephus and St. Thomas Aquinas. An attempt is made to develop both an understanding of the theological basis for, and a view of, the actual pattern of the whitewashing of church interiors, which played a significant role in the visual transformations which took place between 1524-1660 during the process of establishing an identity for the Reformed Church.
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George, Victoria Ann. "Whitewash : from Switzerland to England : whitewashing and the new aesthetic of the Protestant Reformation (1524-1660)." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620187.

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Bruening, Michael Wilson. "Bern, Geneva, or Rome? The struggle for religious conformity and confessional unity in early Reformation Switzerland." Diss., The University of Arizona, 2002. http://hdl.handle.net/10150/280155.

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The Reformation in French-speaking Switzerland outside of Geneva has received relatively little attention from historians. Unlike the movement in Geneva, the Reformation in its neighboring lands progressed in a completely different manner and was ultimately imposed on the people by the magistrates of Bern. Before 1536, Protestant reformers such as Guillaume Farel and Pierre Viret hardly touched most areas of the Pays de Vaud, which was governed by the Catholic duke of Savoy. Instead, they concentrated their efforts on areas within the jurisdiction of or allied to Protestant Bern, where they met with strong resistance from the people. The reformers focused their attacks---in preaching, in print, and symbolically in acts of iconoclasm directed against church altars---on the Catholic mass. Very few parishes abolished the mass, however. The religious situation shifted dramatically in 1536, however, when Bern conquered Vaud in its war against Savoy. Due to widespread resistance to the Protestant preachers, Bern imposed the Reformed faith on all its subjects following the 1536 Lausanne Disputation. The "new religion" was opposed by many, particularly the former Catholic clergy, many of whom continued to celebrate Catholic ceremonies in secret while waiting for a final resolution by the promised general council. The nobles suddenly found themselves vassals of the "common man," the Bern city council, and were loath to institute religious changes on their lands. The commoners in Vaud continued to practice traditions, such as praying to the saints and observing Catholic feast days. The Bernese magistrates and the Calvinist ministers in Vaud recognized these problems but could not agree on how to fix them. The Bernese saw the Reformation as a long-term process and hoped eventually to effect change by their ordinances. The ministers, led by Pierre Viret and strongly influenced by John Calvin, believed that change was taking place too slowly and that meanwhile the "body of Christ" was being polluted by unworthy communicants taking the eucharist. They argued for the necessity of greater ecclesiastical discipline, including excommunication, and the dispute led to the banishment of Viret and his colleagues, who subsequently moved to Geneva.
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Fischer, Albert. "Reformatio und Restitutio das Bistum Chur im Zeitalter der tridentinischen Glaubenserneuerung : zugleich ein Beitrag zur Geschichte der Priesterausbildung und Pastoralreform (1601-1661) /." Zürich : Chronos, 2000. http://catalog.hathitrust.org/api/volumes/oclc/46481677.html.

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Volkland, Frauke. "Konfession und Selbstverständnis : reformierte Rituale in der gemischtkonfessionellen Kleinstadt Bischofszell im 17. Jahrhundert /." Göttingen : Vandenhoeck & Ruprecht, 2005. http://www.h-net.org/review/hrev-a0f3j0-aa.

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Guillemard, Eléna. "L'adieu aux ordres. Les sécularisations des religieuses au moment de la Réforme (France, Suisse, Angleterre, XVIe siècle)." Thesis, Lyon, 2020. http://www.theses.fr/2020LYSE3020.

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Sur les quelques 200 femmes retrouvées qui quittent les ordres religieux au cours du XVIe siècle en France, en Suisse et en Angleterre, certains itinéraires de vie montrent la difficulté d’une adaptation au siècle, qui prend d’abord une forme économique. En effet, ces femmes, souvent privées d’un soutien familial (elles ont pu sortir contre le gré de leurs familles car leur sortie menaçait les héritages familiaux en les réinstaurant potentiellement parmi les héritières potentielles), seules dans le monde pour la première fois de leur vie, doivent trouver les moyens d’une adaptation séculière. Mais la marge de manœuvre n’est pas toujours large : ainsi, d’un côté, des femmes de la grande noblesse, telle Charlotte de Bourbon, future princesse d’Orange, sortent et retrouvent leur position sociale, profitant de réseaux anciens de solidarité nobles, de l’autre, des femmes inconnues, issues de familles aux origines sociales variées, affrontent le retour au siècle sans relais ni soutiens économiques, amicaux ou familiaux. Se posent alors les questions du devenir de ces femmes : quelles formes prend leur sécularisation ? Si les discours protestants et catholiques acclament ou condamnent le mariage, il semblerait que ce choix ne soit pas le premier fait par ces femmes en rupture de cloître. Ainsi, ces parcours présentent des alternatives multiples, entre l’élaboration d’un foyer conjugal, l’obtention de pensions, de rentes, ou un retour familial. Les anciennes religieuses inventent donc leur itinéraire de vie, dans un contexte d’affrontements confessionnels au sein duquel leur statut d’anciennes religieuses influence et conditionne sans cesse les modalités et les conditions de possibilité de leur retour
Out of the 200 or so women that I found who left the religious orders during the 16th century in France, Switzerland and England, certain life paths suggest the difficulty of adapting to the secular life, especially in terms of economy. Indeed, these women, often deprived of family support (they were able to leave against the will of their families because their exit threatened family legacies by reintroducing them as potential heirs), alone in the world for the first time, had to find the means for a secular adaptation. But their capacity for action was often limited: thus, on the one hand, noble women, such as Charlotte de Bourbon, the future Princess of Orange, left and regained their former social position, with the help of various networks of solidarity; on the other hand, less famous women, from families with various social backgrounds, faced the return to the world without any economic, friendly or family support. A question then arises as to the future of these women: what form does their secularization take? If Protestant and Catholic discourses acclaimed or condemned marriage, it would seem that only some of the women who had escaped from the cloister chose that path. Thus, these paths present multiple alternatives, between forming a conjugal home, obtaining pensions, annuities, or returning to their parents’ home. Through these paths, the former nuns invented their life itineraries, in a context of religious confrontations in which their status as former nuns constantly influenced and conditioned the modalities of their return to the world
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Books on the topic "Reformation – Switzerland"

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1857-1939, Vincent John Martin, and Foster Frank Hugh 1851-1935, eds. Huldreich Zwingli: The reformer of German Switzerland. 2nd ed. New York: G.P. Putnam, 1990.

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John, Piper. John Calvin and his passion for the majesty of God. Wheaton, Ill: Crossway Books, 2008.

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1475-1537, Murner Thomas, ed. Die Badener Disputation von 1526: Kommentierte Edition des Protokolls. Zürich: TVZ, Theologischer Verlag Zürich, 2015.

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Internationale Bucer-Tagung (2010 : Erlangen, Germany), ed. Martin Bucer zwischen den Reichstagen von Augsburg (1530) und Regensburg (1532): Beiträge zu einer Geographie, Theologie und Prosopographie der Reformation. Tübingen: Mohr Siebeck, 2011.

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Naphy, William G. Calvin and the consolidation of the Genevan Reformation. Manchester: Manchester University Press, 1994.

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W, Hall David. A heart promptly offered: The revolutionary leadership of John Calvin. Edited by Vaughan David J. 1955-. Nashville, Tenn: Cumberland House, 2006.

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Zwingliverein, ed. Zwingliana: Beiträge zur Geschichte Zwinglis der Reformation und des Protestantismus in der Schweiz : Gesamtregister, 1897-1996. [Zürich]: Theologischer Verlag Zürich, 1997.

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Yoder, John Howard. Anabaptism and reformation in Switzerland: An historical and theological analysis of the dialogues between Anabaptists and Reformers. Kitchener, Ont: Pandora Press, 2004.

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1942-, Rummel Erika, Kooistra Milton, and Victoria University (Toronto, Ont.). Centre for Reformation and Renaissance Studies., eds. Reformation sources: The letters of Wolfgang Capito and his fellow reformers in Alsace and Switzerland. Toronto: Centre for Reformation and Renaissance Studies, 2007.

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Alcock, Deborah. Under Calvin's spell: A tale of the heroic times in old Geneva. Neerlandia, Iowa: Inheritance Publications, 2006.

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Book chapters on the topic "Reformation – Switzerland"

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Birmingham, David. "Tradition and Reformation." In Switzerland: A Village History, 36–56. London: Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230287273_3.

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von Greyerz, Kaspar. "The Reformation in German-Speaking Switzerland." In A Companion to the Reformation World, 86–101. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996737.ch6.

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García Portilla, Jason. "a) Switzerland: Extreme Positive Case Study (Worldwide)." In “Ye Shall Know Them by Their Fruits”, 269–97. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-78498-0_18.

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AbstractHistorically, Switzerland’s population and cantonal system have been characterised by mixed denominational distribution (Roman Catholics and Protestants). Even if the two main denominations have not always coexisted harmoniously, and despite internal differences, Switzerland is nowadays the most competitive (prosperous) country worldwide with well-recognised political, economic, and social stability.The Swiss case explored the nexuses of prosperity and of a religiously mixed society in which the Protestant Reformation played a prominent historical role in shaping federal institutions. Following the 1848 anti-clerical Constitution, many Conservative Catholics remained in mountainous and rural areas, in an attempt to keep the ancient order. The Catholic ancient order included maintaining the pervasive influence of the Roman Church-State on virtually every moral and social aspect, including education (i.e. the “maintenance of ignorance”). In turn, liberals and Protestants mostly remained in flat areas that were subsequently industrialised. Currently, the historical Protestant cantons tend to be the most competitive, and the mountainous Roman Catholic cantons the least competitive, in the Swiss Confederation. Historically mixed confessional cantons (e.g. Thurgau and St. Gallen) perform in the middle of the cantonal ranking of competitiveness (11th and 13th, respectively, out of 26 cantons). Protestantism in Switzerland may have also contributed to prosperity via democratisation, state secularism and the creation of trust and moral standards. Yet, the influence of Protestantism owes more to its accumulated historical impact on institutions than to the proportion of current followers.
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Gross, Geneviève. "Songs and Singing in a Developing Reformation. From a Scattered Community of Believers to a Visible Church (French-Speaking Switzerland, Bern-Geneva-Neuchâtel, 1530–1536)." In ‘Church’ at the Time of the Reformation, 161–74. Göttingen: Vandenhoeck & Ruprecht, 2021. http://dx.doi.org/10.13109/9783666570995.161.

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"SWITZERLAND." In The Reformation World, 185–205. Routledge, 2000. http://dx.doi.org/10.4324/9780203445273-20.

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Von Greyerz, Kaspar. "Switzerland." In The Reformation in National Context, 30–46. Cambridge University Press, 1994. http://dx.doi.org/10.1017/cbo9780511599569.004.

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Gordon, Bruce. "Switzerland." In The Early Reformation in Europe, 70–93. Cambridge University Press, 1992. http://dx.doi.org/10.1017/cbo9780511622250.005.

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"Chapter IV. The Revolt In German Switzerland." In The Reformation, 147–80. Piscataway, NJ, USA: Gorgias Press, 2011. http://dx.doi.org/10.31826/9781463227951-005.

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Puff, Helmut. "The Reform of Masculinities in Sixteenth-Century Switzerland." In Masculinity in the Reformation Era, 21–44. Penn State University Press, 2008. http://dx.doi.org/10.1515/9780271091112-004.

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Puff, Helmut. "The Reform of Masculinities in Sixteenth-Century Switzerland." In Masculinity in the Reformation Era, 21–44. Pennsylvania State University Press, 2008. http://dx.doi.org/10.5325/j.ctv1c9hnpq.6.

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