- Institut d'histoire de la réformation
22, Boulevard des Philosophes
CH-1211 Genève 4
Ueli Zahnd
Université de Genève, Institut D'histoire De La Réformation, Faculty Member
- Ueli Zahnd is Professor for Intellectual History of the Reformation at the University of Genevaedit
The Das ym selbs of 1523, one of Strasburg reformer Martin Bucer’s first writings, has always aroused the interest of researchers, who have often asked themselves, regarding this text, what were Bucer’s early theological influences. In... more
The Das ym selbs of 1523, one of Strasburg reformer Martin Bucer’s first writings, has always aroused the interest of researchers, who have often asked themselves, regarding this text, what were Bucer’s early theological influences. In addition to obvious influences from Luther, some structural parallels with Thomas Aquinas’ Summa theologiae have been detected several times, though they remain rather remote. However, what has never been noticed before is that Bucer himself explicitly places his work within a specific literary genre of the late Middle-Ages, that of the De statu perfectionis treatises, in which was discussed the question of the conditions in which the greatest degree of perfection can be reached in this world. The present article therefore wishes to compare Bucer’s work with three medieval treatises from that tradition, written by Thomas Aquinas, Jean Gerson and Heinrich Arnoldi. In this way, it will be possible to show that while Bucer was deeply influenced by this literary tradition, he attempted to give it a decisively new orientation, by bringing reformed theology into it: for Bucer, only the reforming doctrine of sola gratia is capable of freeing human perfection from the self-interest involved in the pursuit of salvation, thus making it possible to reach, on the basis of a really disinterested love for one’s neighbour, a true state of perfection.
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This article presents two events that are almost 500 years apart and historically have nothing else in common but that they both used the Basel Cathedral as a meeting place: the Council of Basel in the early 15th century and the Peace... more
This article presents two events that are almost 500 years apart and historically have nothing else in common but that they both used the Basel Cathedral as a meeting place: the Council of Basel in the early 15th century and the Peace Congress of the Second International in 1912. For both events, the paper examines the role played by the use of the Cathedral, the function ascribed to the Cathedral and, conversely, the influence the Cathedral as a church building had on the two events. While, for the Council, the Cathedral only played a role beyond its usual functionality during the election of the Pope (as a replacement for St. Peter’s), it can be shown that its use by the Second International was to become a special feature of this Peace Congress and caused a correspondingly large echo.
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On misunderstandings about the scholastic theology of the 15th century.
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As one of the last books he produced, John Mair published in 1530 a huge commentary on Aristotle’s Nicomachean Ethics. Concerned with the challenges of his time – the intrascholastic quarrels, the humanist critique of scholasticism, and... more
As one of the last books he produced, John Mair published in 1530 a huge commentary on Aristotle’s Nicomachean Ethics. Concerned with the challenges of his time – the intrascholastic quarrels, the humanist critique of scholasticism, and the Reformation – he dove into the writing of his commentary. He hoped to be able to reassure the traditional world view and approaches while arguing for an almost perfect concordance of Aristotle, the champion of natural reason, and the traditional catholic faith. In doing so, an important resource to test Aristotle’s orthodoxy was Augustine, such that the commentary became an interesting conglomerate of philosophical and patristic sources. This paper analyzes the presence of Augustine in the context of philosophical ethics, arguing that references to the Church Father were used quite flexibly, adapted to the goals of the commentary and going as far as to conceal the Augustinian authority of certain passages in order to show the conformity of Aristotle with Christian doctrine. Given the far-reaching presence of Augustine (and other Church Fathers) in this philosophical commentary, this paper also argues for the possible transmission of theological knowledge to Mair’s students of philosophy, which may have included John Calvin.
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At the latest since the Second Iraq War, the «just war theory» has again been on all minds, which since late antiquity was intended to distinguish legitimate from illegitimate acts of war. However, this theory has always been suspected to... more
At the latest since the Second Iraq War, the «just war theory» has again been on all minds, which since late antiquity was intended to distinguish legitimate from illegitimate acts of war. However, this theory has always been suspected to have been used more as a fig leaf than as a hindrance to military operations. Based on historical examples, the article traces how the doctrine was developed and – especially in view of the Spanish conquest wars in Central America – how it was used to assess the legitimacy of wars. It is shown that its potential was ambivalent indeed; but similar to military interventions which sometimes prevent greater suffering, the just war theory should be regarded as a potentially helpful (though not infallible) theoretical framework.
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Scholastics of the ending Middle Ages continued to dispute the question of sacramental efficacy. Analyzing four examples from different theological traditions (the thomist Thomas de Vio Cajetan, the scotist Guido Briansonis and the two... more
Scholastics of the ending Middle Ages continued to dispute the question of sacramental efficacy. Analyzing four examples from different theological traditions (the thomist Thomas de Vio Cajetan, the scotist Guido Briansonis and the two nominalists Gabriel Biel and John Mair) the article presents the variety of models and approaches that were thus developed and shows that, even at the turn of the 16th century, scholastics debated their problems in a lively and productive way.
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Ausschreibung von 4 Doktoratsstellen im Rahmen des Projekts «Paulusauslegung des 16. Jahrhunderts». Stellenantritt: 01.08.2022 (oder nach Vereinbarung), Dauer: 4 Jahre, Vergütung nach den üblichen Sätzen des SNF (CHF 47'040 im ersten Jahr... more
Ausschreibung von 4 Doktoratsstellen im Rahmen des Projekts «Paulusauslegung des 16. Jahrhunderts». Stellenantritt: 01.08.2022 (oder nach Vereinbarung), Dauer: 4 Jahre, Vergütung nach den üblichen Sätzen des SNF (CHF 47'040 im ersten Jahr bis CHF 50'040 im dritten und vierten Jahr).
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The Faculty of Theology of the University of Zurich and the Institut for Reformation history of the University of Geneva invites applications for 4 doctoral positions as part of the project "16 th Century Exegesis of Paul". Starting date:... more
The Faculty of Theology of the University of Zurich and the Institut for Reformation history of the University of Geneva invites applications for 4 doctoral positions as part of the project "16 th Century Exegesis of Paul". Starting date: 2022-08-01 (or by agreement), duration: 4 years, remuneration according to the usual rates of the SNSF (CHF 47'040 in the first year to CHF 50'040 in the third and fourth years).
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Mise au concours de 4 postes pour doctorant•es Entrée en fonction : 01.08.2022 (ou à convenir), pour une durée de 4 ans, rémunération selon le barème du FNS (de CHF 47'040 pour la 1 re année à CHF 50'040 pour les 3 e et 4 e années).
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Jean Gerson, chancellor of the University of Paris and influential theologian at the council of Constance, was known for his constant fight against curiosity. Instead of getting lost in futile speculation, theologians were admonished by... more
Jean Gerson, chancellor of the University of Paris and influential theologian at the council of Constance, was known for his constant fight against curiosity. Instead of getting lost in futile speculation, theologians were admonished by him to take the utility of their research and teaching into account, a utility which, according to Gerson, manifested itself in its fruitful and edifying effect. He promoted this program or stylus, as he called it, as chancellor of the Parisian university in his many attempts to reform the curriculum, and he gave a practical demonstration of it to an international audience when opposing Jerome of Prague at Constance. But to what extent was this style received in the academic culture of the 15th century? This paper traces the impact of Gerson’s stylus in a few Sentences commentaries, starting with contemporaries of Gerson such as Lambertus de Monte and Nicholas of Dinkelsbuhl, and moving on to later examples at the turn of the 16th century and John Mair in particular. It becomes apparent that Gerson’s stylus took some time to be received, but then ironically stimulated even more sophisticated approaches to theological problems.
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The paper analyses parts of Thomas of Strasbourg’s Principia as they are conserved at the end of his Sentences commentary. It appears that, in a time when "English" theology was not yet known in Paris, a Parisian theologian such as Thomas... more
The paper analyses parts of Thomas of Strasbourg’s Principia as they are conserved at the end of his Sentences commentary. It appears that, in a time when "English" theology was not yet known in Paris, a Parisian theologian such as Thomas of Strasbourg was no conservative thinker at all, so that the "invasion" of English thought in the 1340s can not be seen as a break with traitional Parision thought.
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The problem of the unity of truth divides Luther, Melanchthon, and Zwingli. The article retraces their views on it and shows that their respective conceptions of truth not only continue late medieval positions, but are a cause of the... more
The problem of the unity of truth divides Luther, Melanchthon, and Zwingli. The article retraces their views on it and shows that their respective conceptions of truth not only continue late medieval positions, but are a cause of the division of the reformed movement into different confessional camps.
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Throughout the Middle Ages up to the 17th century, Augustine’s conception of signs, as presented in De doctrina christiana II, was the common starting point of any semiotic discussion. Around 1600, however, the majority of Lutheran... more
Throughout the Middle Ages up to the 17th century, Augustine’s conception of signs, as presented in De doctrina christiana II, was the common starting point of any semiotic discussion. Around 1600, however, the majority of Lutheran scholastics started, in open dispute with their denominational counterparts, the Calvinists, to explicitly reject the father’s definition of a sign as ‘a thing which, in addition to the impression it makes on the senses, also brings something else to mind’. This controversy was caused less by differing logical assumptions and was motivated more by contradicting theological convictions about Christ’s presence in the Eucharist: To keep the basic (and likewise Augustinian) conception of the sacrament as a sign, the Lutherans, defending Christ’s real presence in the sacrament, had to concede a sign to be self-referential, while the Calvinists, conceiving of the sacrament as a reminiscential symbol of Christ’s passion, could hold on Augustine’s definition of a sign as referring to something else. It was this sacramental debate that determined the value of Augustine’s semiotic sayings, giving thus a denominational shape to a merely logical matter. The article aims to present this denominational reception of Augustine’s semiotics, analysing its theological entanglements and tracing it back to the late medieval roots not only of the two conquering semiotic positions, but of their respective theological background as well.
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Als die "Mutteraller Irrtümer'-die Pariser Universität-um 1270 zum Schauplatz einer der schwersten Krisen der abendländischen Aristoteles-Rezeption wurde, weil insbesondereei-nige Passagen der peripatetischen Intellektlehre zu... more
Als die "Mutteraller Irrtümer'-die Pariser Universität-um 1270 zum Schauplatz einer der schwersten Krisen der abendländischen Aristoteles-Rezeption wurde, weil insbesondereei-nige Passagen der peripatetischen Intellektlehre zu christlichen Seelen-Konzeptionen derart im Widerspruch standen, dass ihnen nur noch mit einem generellen Aristoteles-Verbot bei-zukommenschien,' griff Thomas von Aquin, der grosse Aristoteliker der Hochscholastik, zur Rettung seines geistigen Vaters zu einem ungewöhnlichen Mittel: Anstatt wie in ande-ren strittigen Punkten der Aristoteles-Auslegung zwischen denkscheuen Kirchenleuten und allzu radikalen Freidenkern zu vermitteln und zu zeigen, wie Aristoteles' Thesen christlich kompatibel verstanden werden könnten,? bestätigte er in der Intellektfrage erstaunlicher-weise die Unhaltbarkeit, ja Verwerflichkeit der konfliktträchtigsten Aussagen peripateti-scher Seelenkonzeption. Dazu gehörte insbesondere die These, dass allem menschlichen Denken nur ein einziger Intellekt als Denkprinzip zugrunde liege,* und weil die Annahme eines einzigen überindividuellen Intellekts der Lehre über die individuelle Unsterblichkeit entgegenstand, drohte mit ihr das ganze christliche Moralsystem umgestürzt zu werden: "Spricht man nämlich den Menschen die Mannigfaltigkeit [ihres jeweiligen] Intellekts ab (der offenbar als einziger unter allen Teilen der Seele unvergänglich und unsterblichist), so folgt daraus, dass von den Seelen der Menschen nach dem Tod nichts anderes übrigbleibt als eine einheitliche Intellekts-Substanz. Auf diese Weise wird aber die Vergeltung durch Lohn und Strafen sowie deren Mannigfaltigkeit aufgehoben." Dem konservativen Flügel
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Disseminated by biblical and classical sources (and by Aristotle in particular), the image of an uncultivated, barbarian north shaped medieval socio-geography. Based on climatic considerations, it seemed obvious that these cold zones did... more
Disseminated by biblical and classical sources (and by Aristotle in particular), the image of an uncultivated, barbarian north shaped medieval socio-geography. Based on climatic considerations, it seemed obvious that these cold zones did not allow for the establishment of civilization and rationality. At the end of the Middle Ages, however, Scottish intellectuals who were embarrassed by this prevailing image started to defy it. In order to inscribe themselves into the realm of European civilization, they presented, on the one hand, a sometimes quite creative reshaping of the climatic scheme. On the other hand, they reinforced an alternative explanation for cultural differences and varying states of rationality, resorting to a conception of different natures within the human species. After introducing two exponents of these developments in the 16th century ( John Mair and Hector Boece), this paper turns to the Scottish Enlightenment of the late 18 th century. Focusing on David Hume and Adam Ferguson, it describes how these same two arguments, based on either climate or inherent nature, still governed the discussion about different states of civilization in this period, the latter alternative having now been developed into a full-fledged theory of race.
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The paper analyzes and contextualizes the view on medieval scholasticism of the early protestant scholastic Antoine de Chandieu. In the Genevan context of the late 16th century, Chandieu surprisingly accuses medieval scholasticism of... more
The paper analyzes and contextualizes the view on medieval scholasticism of the early protestant scholastic Antoine de Chandieu. In the Genevan context of the late 16th century, Chandieu surprisingly accuses medieval scholasticism of having depended too much on rhetoric. Rather than being critical about the entanglement of philosophy and theology as such, he suggests to get rid of the Trojan Horse of rhetoric that, in his view, medieval scholastics had introduced into theology when proposing, in the head of their quaestiones, arguments both for a positive and a negative answer. Chandieus approach is thus telling both for the struggles of the late 16th century between humanist and scholastic paradigms, and for the more general fact that very quickly the middle ages became a melting pot for all different kinds of reproaches.
Research Interests: Medieval Philosophy, Rhetoric, Medieval Studies, Medieval Theology, Reformation Studies, and 12 moreCalvinism, Reformation Theology, Intellectual History of the Renaissance, 16th Century (History), Scholastic Philosophy, John Calvin, History of Rhetoric, Second Scholasticism, Reformation, Reformed scholasticism, Protestant Scholasticism, and Antoine de la Roche-Chandieu
The present article treats the life and works of Thomas Aquinas and his reception within the scholastic traditions up to 1879 (Aeterni patris). The first two sections introduce the life and works of Thomas Aquinas, with a particular focus... more
The present article treats the life and works of Thomas Aquinas and his reception within the scholastic traditions up to 1879 (Aeterni patris). The first two sections introduce the life and works of Thomas Aquinas, with a particular focus on the Scriptum and the Summa theologiae. The third section treats Thomas's reception up through 1500, looking at the initial period of condemnation in the late thirteenth century. This is followed by his canonization and acceptance as a theological authority in the fourteenth century and the gradual development of the Thomist schools of the fifteenth century. The fourth and fifth sections examine the reception of Thomas's thought in the era of Church reform and the baroque period (1500–1650), and from 1650 until Aeterni Patris (1879) respectively.
Research Interests: Medieval Philosophy, Reception Studies, Late Middle Ages, Medieval Theology, Reformation Studies, and 13 moreThomas Aquinas, Thomism, Scholastic Philosophy, History of Religion (Medieval Studies), Second Scholasticism, Early Modern Philosophy, Cardinal Cajetan, Council of Trent, History of Medieval Philosophy, Durandus of St. Pourçain, Summa Theologiae, John Capreolus (d. 1444), and Aeterni Patris
The opposition to Erasmus’ Novum Instrumentum was manifold. While Erasmus himself tried to present the debate about his work as an antagonism between humanism and scholasticism, the real reactions did not blend in such a simple scheme.... more
The opposition to Erasmus’ Novum Instrumentum was manifold. While Erasmus himself tried to present the debate about his work as an antagonism between humanism and scholasticism, the real reactions did not blend in such a simple scheme. Taking as an example the two theologians Maarten van Dorp and John Mair who were working at the universities of Louvain and Paris and who criticized Erasmus’ work from very different perspectives, this article illustrates the complexity of the (sometimes even humanist) motifs that stimulated their criticisms and reactions to Erasmus’ work.
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The paper tackles the question of a byzantine usage of King David as a role model for their emperors, a usage that might have shaped the prevalent Western topos. It argues that, if ever there was an influence between east and west, it... more
The paper tackles the question of a byzantine usage of King David as a role model for their emperors, a usage that might have shaped the prevalent Western topos. It argues that, if ever there was an influence between east and west, it was, in this particular question, from west to east.
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In recent research it has been argued that in his early career John Calvin developed an autonomous and independent Augustinianism, by means of direct readings, that was detached from any medieval background. Yet, this is problematic since... more
In recent research it has been argued that in his early career John Calvin developed an autonomous and independent Augustinianism, by means of direct readings, that was detached from any medieval background. Yet, this is problematic since a critical evaluation of Calvin’s first uses of Augustine reveals that he already cherished the African Father long before having read any of his works, while, in his very first writings, he appears to have been familiar with medieval Augustinian compilations. Reconsidering, therefore, the early Calvin’s relation to Augustine, the article argues that Calvin was an Augustinian long before engaging with Augustine, and that Late Medieval Augustinianism is all but an unlikely background for his first predilection of the African Father.
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Call for Papers for the final conference of the project “A Disregarded Past. Medieval Scholasticism and Reformed Thought”, Geneva, 9 to 11 September 2024
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Annual Conference of the International Society for the Study of Medieval Theology (IGTM), Faculty of Theology, University of Copenhagen, Denmark, 23 – 26 June 2020
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Participants This workshop aims to bring together stake holders from a variety of projects in an effort to chart the course for the future development of scholastic corpora in the digital age. As a group, we plan to discuss how we can... more
Participants This workshop aims to bring together stake holders from a variety of projects in an effort to chart the course for the future development of scholastic corpora in the digital age. As a group, we plan to discuss how we can merge the increasing number of disparate datasets into a connected whole. This includes the linking of manuscript metadata, manuscript facsimiles, digital transcriptions, translations, commentaries, and secondary literature. Central topics of discussion will include consideration of the data models and technologies required to build this connected corpus, as well as how to incorporate the large amounts of textual data currently being produced by textual editors.
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Ever since the “biographical turn” in the 1980s, the humanities and social sciences have been increasingly focusing on a historiography that is narrated through the individual subject and its experience. Moreover, the History of... more
Ever since the “biographical turn” in the 1980s, the humanities and social sciences have been increasingly focusing on a historiography that is narrated through the individual subject and its experience. Moreover, the History of Christianity and (Christian) Theology—and Reformation History in particular—have often focused on prominent (key) figures. Writing the histories of the Reformation(s) therefore implies narrating biographies, sometimes even of people from whom we have hardly any biographical intel and sources. At the same time, biographical writing and scholarship is regularly criticized for lacking methodological and conceptual rigor and for routinely slipping into hagiography (especially with regard to historical and religious studies). Therefore, biographical scholarship comes with challenges and demands for a continued debate over sources, methods, and approaches.
These very challenges and demands are the protagonists of our workshop: Why and how do we write biographies? How do we get access to our subjects? What and where are our sources? Can—and if so: how—biographies offer historical and theological research a distinctive contribution that meets current standards and expectations in historic research? Exploring these and similar questions, the workshop will discuss various general and distinctive aspects of methodological and conceptional challenges and (dis)advantages in biographical scholarship and explore different biographical approaches in current research within the fields of history and history of Christianity. We will do so with a particular hands-on approach, namely by primarily exploring and discussing a variety of sources that our invited presenters will share and discuss with us.
These very challenges and demands are the protagonists of our workshop: Why and how do we write biographies? How do we get access to our subjects? What and where are our sources? Can—and if so: how—biographies offer historical and theological research a distinctive contribution that meets current standards and expectations in historic research? Exploring these and similar questions, the workshop will discuss various general and distinctive aspects of methodological and conceptional challenges and (dis)advantages in biographical scholarship and explore different biographical approaches in current research within the fields of history and history of Christianity. We will do so with a particular hands-on approach, namely by primarily exploring and discussing a variety of sources that our invited presenters will share and discuss with us.
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Cicero in Basel. Rezeptionsgeschichten aus einer Humanistenstadt Cicero in Basel. Reception Histories from a Humanist City Basel, 3–5 October 2019 Thursday, 03 October 9.00–9.15 Registration / Coffee 9.15–9.30 Welcome PLuS... more
Cicero in Basel. Rezeptionsgeschichten aus einer Humanistenstadt
Cicero in Basel. Reception Histories from a Humanist City
Basel, 3–5 October 2019
Thursday, 03 October
9.00–9.15 Registration / Coffee
9.15–9.30 Welcome PLuS / University of Basel
Introduction
Ciceronian foundations – Chair: Cédric Scheidegger Lämmle
9.30–10.15 Tommaso Ricchieri (Padova)
Looking for a conditor: Munatius Plancus and the cultural history of Basel from Cicero to the 20th century
10.15–11.00 Alice Borgna (Piemonte Orientale)
Basilea scrive a Cicerone: Lucio Munazio Planco
11.00–11.30 Coffee break
11.30–12.15 Michael Reeve (Cambridge)
Piccolominiana
12.15–13.45 Lunch break
Ciceronian editions – Chair: Ermanno Malaspina
13.45–14.30 Gesine Manuwald (London)
Cratander’s edition of Cicero’s works (1528) from Humanist Basel
14.30–15.15 Thomas Vozar (Exeter)
Froben’s Ciceroniana: Humanism and the Printshop in Sixteenth-Century Basel
15.15–15.45 Coffee break
Ciceronian commentaries I – Chair: Petra Schierl
15.45–16.30 Federica Rossetti (Napoli)
Cicerone nella Basilea della Riforma. I commenti e le edizioni di Celio Secondo Curione
16.30–17.15 Bram van der Velden (Leiden)
Basel and Renaissance Commenting on Cicero’s Speeches
Evening lecture (Kollegienhaus der Universität, Hörsaal 114)
18.15–19.45 Gregor Vogt-Spira (Marburg)
Erasmus’ Ciceronianus und die Debatte um Cicero
20.00 Dinner
Friday, 04 October
9.00–9.30 Coffee
Ciceronian commentaries II – Chair: Henriette Harich-Schwarzbauer
9.30–10.15 Petra Schierl (Basel)
Ciceros Somnium Scipionis im 16. Jh.: Kommentare aus Basler Pressen
10.15–11.00 Christoph Schwameis (Wien/Dresden)
In L. Muraenam – Ein Humanist als Ankläger am ambitus-Gerichtshof
11.00–11.30 Coffee break
Ciceronian engagements I (16th/17th c.) – Chair: Ermanno Malaspina
11.30–12.15 Henriette Harich-Schwarzbauer (Basel)
Cicero scepticus in der ‘Weltbeschreibung’ des Ioachim Vadianus
12.15–13.45 Lunch break
13.45–14.30 Giovanni Giorgini (Bologna)
Cicero, Erasmus and Machiavelli's Ghost in Basel
14.30–15.15 Ueli Zahnd (Genève)
Cicero und die Reformation am Oberrhein
15.15–15.45 Coffee break
Ciceronian engagements II (18th/19th c.) – Chair: Gregor Vogt-Spira
15.45–16.30 Benjamin Straumann (Zürich/New York)
Cicero und die Aufklärung
16.30–17.15 Leonhardt Burckhardt (Basel)
Cicero, Jacob Burckhardt und Basel. Eine Spurensuche
17.15–17.35 Coffee break
17.35–18.20 Francesca Benvenuti (Padova)
Gerlach’s Cicero versus Mommsen’s Cicero in 19th-century Basel
18.20–18.35 Concluding remarks
20.30 Conference dinner
Saturday, 05 October
9.30–10.00 Welcome / Coffee (Foyer Bildungszentrum)
walk to Universitätsbibliothek Basel
10.00–12.00 Ueli Dill (Basel)
Satura Ciceroniana libris ex armariis Bibliothecae Basiliensis repleta
12.00 Conclusion / farewell
Cicero in Basel. Reception Histories from a Humanist City
Basel, 3–5 October 2019
Thursday, 03 October
9.00–9.15 Registration / Coffee
9.15–9.30 Welcome PLuS / University of Basel
Introduction
Ciceronian foundations – Chair: Cédric Scheidegger Lämmle
9.30–10.15 Tommaso Ricchieri (Padova)
Looking for a conditor: Munatius Plancus and the cultural history of Basel from Cicero to the 20th century
10.15–11.00 Alice Borgna (Piemonte Orientale)
Basilea scrive a Cicerone: Lucio Munazio Planco
11.00–11.30 Coffee break
11.30–12.15 Michael Reeve (Cambridge)
Piccolominiana
12.15–13.45 Lunch break
Ciceronian editions – Chair: Ermanno Malaspina
13.45–14.30 Gesine Manuwald (London)
Cratander’s edition of Cicero’s works (1528) from Humanist Basel
14.30–15.15 Thomas Vozar (Exeter)
Froben’s Ciceroniana: Humanism and the Printshop in Sixteenth-Century Basel
15.15–15.45 Coffee break
Ciceronian commentaries I – Chair: Petra Schierl
15.45–16.30 Federica Rossetti (Napoli)
Cicerone nella Basilea della Riforma. I commenti e le edizioni di Celio Secondo Curione
16.30–17.15 Bram van der Velden (Leiden)
Basel and Renaissance Commenting on Cicero’s Speeches
Evening lecture (Kollegienhaus der Universität, Hörsaal 114)
18.15–19.45 Gregor Vogt-Spira (Marburg)
Erasmus’ Ciceronianus und die Debatte um Cicero
20.00 Dinner
Friday, 04 October
9.00–9.30 Coffee
Ciceronian commentaries II – Chair: Henriette Harich-Schwarzbauer
9.30–10.15 Petra Schierl (Basel)
Ciceros Somnium Scipionis im 16. Jh.: Kommentare aus Basler Pressen
10.15–11.00 Christoph Schwameis (Wien/Dresden)
In L. Muraenam – Ein Humanist als Ankläger am ambitus-Gerichtshof
11.00–11.30 Coffee break
Ciceronian engagements I (16th/17th c.) – Chair: Ermanno Malaspina
11.30–12.15 Henriette Harich-Schwarzbauer (Basel)
Cicero scepticus in der ‘Weltbeschreibung’ des Ioachim Vadianus
12.15–13.45 Lunch break
13.45–14.30 Giovanni Giorgini (Bologna)
Cicero, Erasmus and Machiavelli's Ghost in Basel
14.30–15.15 Ueli Zahnd (Genève)
Cicero und die Reformation am Oberrhein
15.15–15.45 Coffee break
Ciceronian engagements II (18th/19th c.) – Chair: Gregor Vogt-Spira
15.45–16.30 Benjamin Straumann (Zürich/New York)
Cicero und die Aufklärung
16.30–17.15 Leonhardt Burckhardt (Basel)
Cicero, Jacob Burckhardt und Basel. Eine Spurensuche
17.15–17.35 Coffee break
17.35–18.20 Francesca Benvenuti (Padova)
Gerlach’s Cicero versus Mommsen’s Cicero in 19th-century Basel
18.20–18.35 Concluding remarks
20.30 Conference dinner
Saturday, 05 October
9.30–10.00 Welcome / Coffee (Foyer Bildungszentrum)
walk to Universitätsbibliothek Basel
10.00–12.00 Ueli Dill (Basel)
Satura Ciceroniana libris ex armariis Bibliothecae Basiliensis repleta
12.00 Conclusion / farewell
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The conference on the Many Faces of Paul is the opening workshop of the research project “Exegesis of Paul in the 16th Century”, funded by the Swiss National Science Foundation. Other than the project itself which will mainly focus on... more
The conference on the Many Faces of Paul is the opening workshop of the research project “Exegesis of Paul in the 16th Century”, funded by the Swiss National Science Foundation. Other than the project itself which will mainly focus on Reformation theology, our interest for this conference is to focus on other intellectual traditions, be they late antique, medieval, or early modern, that will help us later to contextualize Protestant perspectives. We are therefore deliberately interested in presentations on a broad spectrum of possible figures and sources, and we welcome contributions on the whole corpus that was historically associated with the Apostle, including the Epistle to the Hebrews and apocryphal material such as the Acta Pauli.