www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 1

Jan-Andrea Bernhard, Cordula Seger (Hg.) • Die Ilanzer Artikelbriefe www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 2 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 3

Zürcher Beiträge zur Reformationsgeschichte

Begründet von Leonhard von Muralt

Fortgesetzt von Fritz Büsser und Alfred Schindler

Herausgegeben von Emidio Campi, Bruce Gordon, Peter Opitz und Christoph Strohm

Band 28

Die Reihe «Zürcher Beiträge zur Reformationsgeschichte» wird seit dem Jahre 2005 unter neuer Herausgeberschaft fortgeführt. Weiterhin werden Arbeiten aus dem Bereich der Schweizer Reformationsge- schichte veröffentlicht. Zukünftig sollen besonders auch Untersuchun- gen zur Geschichte der Frühen Neuzeit zum Druck gelangen, die über theologiegeschichtliche Zugänge im engeren Sinne hinaus interdiszipli- när angelegt sind und die Wirkungen der Reformation in den folgenden Jahrhunderten in den Blick nehmen. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 2 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 3

Jan-Andrea Bernhard, Cordula Seger (Hg.)

Die Ilanzer Artikelbriefe im Kontext der europäischen Reformation

The Articles in the Context of the European Reformation

Eine Publikation des Instituts für Kulturforschung Graubünden www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 4 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 5

Herausgebende, Autorinnen und Autoren sowie Verlag danken allen, die diese Publikation finanziell befördert haben:

Arbeitsgemeinschaft freie Theologie Bürgerliche Genossenschaft Ilanz Evangelisch-reformierte Landeskirche Graubünden Gemeinde Ilanz/Glion Kulturförderung des Kantons Graubünden/SWISSLOS Regiun Surselva Institut für Schweizerische Reformationsgeschichte, Universität Zürich Schweizerische Reformationsstiftung Stiftung Jacques Bischofberger Zwingliverein Zürich Zentrum für rechtsgeschichtliche Forschung, Universität Zürich

Übersetzungen der Abstracts Italienisch: Fernando Iseppi Englisch: Joyce Brun, wordmaster Französisch: Charles Affentranger Deutsch: Cordula Seger

Der Theologische Verlag Zürich wird vom Bundesamt für Kultur mit einem Strukturbeitrag für die Jahre 2019–2020 unterstützt.

Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deut- schen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar.

Umschlaggestaltung Simone Ackermann, Zürich

Druck AZ Druck und Datentechnik GmbH, Kempten

ISBN 978-3-290-18342-4 (Print) ISBN 978-3-290-18343-1 (E-Book: PDF)

© 2020 Theologischer Verlag Zürich www.tvz-verlag.ch Alle Rechte vorbehalten www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 4 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 5

Inhaltsverzeichnis

Vorwort 9

Einführung

The Ilanz Articles: A Reformation Perspective 15 B¦§¨© Gª¦«ª¬

Rechtssetzungen und Rechtsentwicklungen

Die Ilanzer Artikel aus rechtshistorischer Perspektive 33 A¬«¦©®¯ T°±©¦

Die Ilanzer Artikel als Rechtsgrundlage im Kampf um eine kommunale Kirche: Beispiele aus der Gerichtspraxis der Jahre 1526–1528 63 I³³®¨ª´®µ® S®§´´© H±¶¶©¬³©·©¦

Gli Articoli di Ilanz e i provvedimenti delle Tre Leghe degli anni 1524–1526. Effetti in e nei Contadi di e di 79 G§¸´±©´³ª S¨®¦®³©´´±¬±

Wirkungsgeschichte

Werden, Aussage und Wirkung der Ilanzer Disputationsthesen 101 J®¬-A¬«¦©® B©¦¬°®¦« www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 6 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 7

New Wine in Old Wineskins: The Ilanz Articles and political revolution in the Three Leagues (), 1524–1526 and beyond 135 R®¬«ª´¶° C. H©®«

Der Streit um die Bilder – Prozesse um Stiftungen im Oberen Bund nach dem Zweiten Ilanzer Artikelbrief 153 E¦±¨° W©¬¬©¹©¦

Rezeption und Interpretation

Die römisch-katholische Reaktion auf die Ilanzer Artikel im 17. und 18. Jahrhundert 173 P°±´±¶¶ Zº·¯¯±¸

Protestantisme et démocratie: une histoire régressive de l’articulation entre religion et politique 187 M®¦¨ A¼©¦´©

Gab es 1526 in den Drei Bünden eine Proklamation der individuellen Glaubensfreiheit? Ein fiktives Element in der Bündner Reformationsgeschichtsschreibung 215 F´ª¦±®¬ H±µ½

Normativer Status und Auswirkungen

Die Folgen der Ilanzer Artikel für Kirchenorganisation und Glaubenspraxis 253 U´¦±¨° P¾±¯µ©¦ www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 6 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 7

Anhang I

Neudeutsche Übertragung der beiden Ilanzer Artikelbriefe und des Bundesbriefes, bearbeitet von Immacolata Saulle Hippen- meyer, unter Mithilfe von Jan-Andrea Bernhard und Andreas Thier

Artikelbrief Quasimodogeniti, Ilanz 4. April 1524 271

Bundesbrief vom 23. September 1524 277

Zweiter Ilanzer Artikelbrief, 25. Juni 1526 283

Anhang II

Abkürzungsverzeichnis 293

Bibliographie zu den Ilanzer Artikelbriefen 295

Orts- und Personenregister 319

Bildnachweise 329

Autorinnen und Autoren sowie Herausgebende 331 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 8 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 9 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 8 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 9

9

Vorwort

Die Ilanzer Artikelbriefe von 1523 bis 1526 markieren eine Zäsur, die bis vor Kurzem vor allem in der Bündner Geschichtsschreibung erforscht und diskutiert worden war. Eine Kontextualisierung der Ereignisse im Rahmen der europäischen Reformationsgeschichte stand hingegen noch aus – obwohl die politische Bedeutung der Artikel diesen Zugang nahe- legte. Darauf etwa hatte bereits der renommierte Kirchenhistoriker Diarmaid MacCulloch verwiesen, in dessen Standardwerk Die Refor- mation 1490–1700 die kontinentale Besonderheit der Ilanzer Verord- nungen Erwähnung findet. Diese Kontextualisierung zu leisten und damit ein Forschungsdesi- derat zu erfüllen, war denn auch das Ziel des international angelegten Kongresses, der vom 4. bis 6. September 2017 anlässlich der europa- weiten Aktivitäten und Feierlichkeiten zu «500 Jahre Reformation» in Ilanz stattfand. Die Organisation der Tagung leisteten – lokal verankert dank der Unterstützung der Arbeitsgruppe «refo500», der Gemeinde Ilanz/Glion und der Evangelisch-reformierten Landeskirche Graubünden – das Institut für Schweizerische Reformationsgeschichte (IRG) der Universität Zürich gemeinsam mit dem Institut für Kultur- forschung Graubünden (ikg). Bis Mai 2017 beförderte der ehemalige ikg-Leiter Dr. Marius Risi die Vorbereitungen, dann gab er die Geschäfte an seine Nachfolgerin, Dr. Cordula Seger weiter. Finanziell unterstützt wurde der Anlass zudem vom Schweizerischen Nationalfonds zur För- derung der wissenschaftlichen Forschung.

Dem Anspruch einer grenzüberschreitenden Zusammenschau gemäss war der Kongress gezielt interdisziplinär und international angelegt und konnte so vielseitig wie prominent besetzt werden. Allgemeinhistorike- rinnen, Rechtshistoriker und Kirchengeschichtler aus Europa und Nordamerika referierten sowohl regional, transnational wie auch kon- tinental situierte Erkenntnisse zu den Artikelbriefen und eröffneten damit neue Perspektiven auf die Entstehung des Dreibündestaates sowie die Geschichte der Reformation in Graubünden und darüber hinaus. Die Tagung genoss Gastrecht in der stattlichen Casa cumin in Ilanz/ Glion und zeichnete sich dadurch aus, dass auf die Diskussion unter den www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 10 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 11

10 Vorwort

Forschenden wie auch auf das Gespräch mit dem erfreulich zahlreich erschienenen Publikum besonderer Wert gelegt wurde. Diesen intensi- ven Austausch und die lebhaften Debatten nahmen die Beitragenden zum Anlass, ihre Artikel nach dem Kongress weiter zu vertiefen. Der hier vorliegende Band umfasst entsprechend eine dicht ver- wobene Sammlung von Aufsätzen, die multiperspektivisch und interdis- ziplinär neue Erkenntnisse zur Bedeutung der Ilanzer Artikelbriefe (1523–1526) für die staats- und konfessionspolitische sowie geistesge- schichtliche Entwicklung der Drei Bünde im europäischen Kontext bie- tet; ergänzt durch eine neudeutsche Übersetzung der Ilanzer Artikel- briefe sowie des Bundesbriefes. Internationalität und Vielstimmigkeit schlagen sich auch in der Mehrsprachigkeit des Bandes nieder. Die Beiträge wurden in der den Referentinnen und Referenten geläufigsten Wissenschaftssprache ver- fasst und liegen entsprechend auf Englisch, Französisch, Italienisch und mehrheitlich auf Deutsch vor. Die entsprechenden Abstracts wurden jeweils ergänzend übersetzt.

Als Herausgebende war es uns ein zentrales Anliegen, dafür besorgt zu sein, dass die Beiträge aufeinander abgestimmt sind, Argumente und Schwerpunkte gegenseitig aufgreifen und weiterentwickeln, sich ent- sprechend ergänzen bzw. untereinander in einen Dialog treten. Die Glie- derung des Bandes ist denn auch Ausdruck dieser Bemühungen: Die Einführung durch Bruce Gordon, Professor an der Yale University, eröffnet eine internationale Perspektive, daran anschliessend ordnen sich die Beiträge in die Bereiche Rechtsgeschichte und Rechtsumset- zung, Wirkungsgeschichte sowie Rezeption und Interpretation; inhalt- lich abgeschlossen wird der Band mit einer Zusammenschau des Müns- terer Professors Ulrich Pfister, eines ausgewiesenen Kenners der Bündner Konfessionsgeschichte.

An dieser Stelle möchten wir uns bei allen Beiträgerinnen und Beiträ- gern herzlich für die fundierten Artikel und ihre Bereitschaft bedanken, dieses Miteinander mit Engagement zu befördern. Danken möchten wir dem TVZ Verlag unter Leitung von Lisa Briner für die angenehme und fruchtbare Zusammenarbeit. Ein besonderer Dank gebührt zudem den Herausgebern der Reihe, in die sich dieser Band so passend einfügt. Im Weiteren danken wir allen, die den Druck des Bands finanziell befördert und dadurch erst ermöglicht haben. Die breite Unterstützung, die wir erfahren durften, bedeutet eine besondere Wertschätzung gegen- über der geleisteten Arbeit und zeigt das grosse Interesse an den Inhalten. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 10 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 11

Vorwort 11

Dank des so fruchtbaren Austauschs unter renommierten Wissenschaft- lerinnen und Wissenschaftlern glauben wir mit Recht sagen zu dürfen, dass der vorliegende Tagungsband als Ganzes einen Meilenstein in der Forschung zu den Artikelbriefen darstellt.

Jan-Andrea Bernhard und Cordula Seger www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 12 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 13 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 12 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 13

Einführung www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 14 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 15 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 14 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 15

15

The Ilanz Articles: A Reformation Perspective

B¦§¨© Gª¦«ª¬, Y®´© U¬±Å©¦¯±µ·

Abstract

The events surrounding the disputations and Ilanz Articles in the 1520s were part of a changing religious culture that addressed questions of regional and confessional differen- ces. On the one hand, the Ilanz Articles belonged to the distinctive situation in Graubün- den, while, on the other, formed part of the emerging Reformation culture in which civil authorities were imposing their will on the church. Decisions about the status of different communities began a long Europe-wide process in which questions of religious co-exis- tence and nascent arguments for toleration slowly took shape. The development of these seismic changes was neither straightforward nor uniform and were largely dependent, as in Ilanz, on local contexts.

Die Ereignisse, die die Disputationen und Ilanzer Artikel in den 1520er Jahren begleiteten, waren Ausdruck einer sich verändernden religiösen Kultur, die Fragen zu regionalen und konfessionellen Unterschieden aufwarf. Einerseits nahmen die Ilanzer Artikel Bezug auf eine spezifische Bündner Situation, andererseits waren sie Teil einer erwachenden Refor- mationsbewegung, in deren Verlauf sich zivile Autoritäten gegenüber der Kirche durchzu- setzen versuchten. Entscheidungen über den Status der einzelnen Gemeinden standen am Anfang eines europaweiten Prozesses, der Fragen nach religiöser Koexistenz wie auch erste Argumente bezüglich Toleranz zu formen begann. Die Entwicklung dieser die Grundfesten erschütternden Veränderungen war weder linear noch gleichförmig, vielmehr war sie, wie das Beispiel Ilanz zeigt, entscheidend vom lokalen Kontext abhängig.

Le vicende intorno alle dispute e agli Articoli di Ilanz negli anni venti del Cinquecento fanno parte di un cambiamento di cultura religiosa che solleva interrogativi sulle diffe- renze regionali e confessionali. Da un lato, gli Articoli di Ilanz riflettono la particolare situazione dei Grigioni, dall’altro sono frutto della nascente cultura riformata, in cui le autorità civili impongono la loro volontà alla Chiesa. Grazie alle decisioni sullo statuo delle diverse comunità inizia un lungo e vasto processo a livello europeo, in cui le ques- tioni della convivenza religiosa e gli embrionali argomenti di tolleranza prendono lenta- mente forma. Lo sviluppo di questi cambiamenti sismici non è né lineare né uniforme e dipende in gran parte, come a Ilanz, dal contesto locale. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 16 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 17

16 Gª¦«ª¬

Les événements qui entourent la dispute et les Articles d’Ilanz dans les années 1520 font partie du changement de culture religieuse qui pose des questions quant aux différences régionales et confessionnelles. D’un côté, les Articles d’Ilanz appartiennent à la situation propre des Grisons ; d’un autre côté, ils font partie de la culture réformée naissante dans laquelle les autorités civiles imposèrent leur volonté à l’autorité ecclésiastique. Par les décisions concernant le statut de différentes communautés commença un long et large processus en Europe par lequel des questions de co-existence religieuse et d’arguments embrionnaires de tolérance prirent petit à petit forme. Le développement de ces change- ments sismiques ne fut ni droit ni uniforme et furt largement dépendant, comme à Ilanz, du contexte local.

Introduction

My opening address places the importance of the Ilanz Articles in the broader European culture of the emergence of religious plurality in the sixteenth century. As recent research by Swiss scholars has been demon- strating, the relationship between the two is complex. In contrast, the significance of Ilanz in the first decade of the Reformation has hardly been acknowledged in scholarly literature in the Anglo-American world. There has been a failure to grasp what really happened in the years 1524–26, and how events in Graubünden played a role in shaping some of the major developments of the Reformation.1 Diarmaid MacCulloch, in his Reformation: Europe’s House Divided 1490–1700 (2003), has a brief account of Ilanz.2 Apart from the work of Randolph C. Head, however, as well as that of a few others, we remain rather ignorant of the role played by temporal authorities in determining questions of reli- gion in divided communities, and of the crucial importance of the com- munes in determining the religious character of the European Reforma- tion.3

1 See Bruce Gordon, The Swiss Reformation, Manchester 2002; Jan-Andrea Bern- hard, The Reformation in the Three Leagues (Grisons), in: Amy Nelson Burnett and Emidio Campi (eds.), A Companion to the Swiss Reformation, Leiden 2016, 291– 361. 2 See Diarmaid MacCulloch, Reformation: Europe’s House Divided 1490–1700, Lon- don/New York 2003; Randolph C. Head, Early Modern Democracy in the Gri- sons. Social Order and Political Language in a Swiss Mountain Canton 1470–1620, Cambridge 1995. 3 See Benjamin J. Kaplan, Divided by faith. Religious conflict and the practice of tole- ration in , Cambridge 22009; Marianna D. Birnbaum and Mar- cell Sebők (eds.), Practices of coexistence: constructions of the other in early modern www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 16 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 17

The Ilanz Articles: A Reformation Perspective 17

Communalization was widespread in the Swiss lands during the late Middle Ages, but in Ilanz it took on a special importance with the gat- hering in April 1523 and the resulting articles. It is crucial that we pay attention to the timing. The meeting in Ilanz was only a couple of months after the disputation in Zurich, when the council had rendered judgement on Zwingli’s work and the need for preaching in the urban and rural areas.4 At Ilanz, once more the temporal authorities took the matter of church reform in hand. The reforms have become so familiar to us that it is easy to forget how radical they were in 1523. The clergy were to be resident in their parishes and the authority of the bishop was considerably limited. The Articles were printed in Augsburg and then greatly developed in the period leading to November 1523. They were directed at the relief of the very poorest and the moral reform of the clergy. Crucial in terms of the Reformation was the appearance of the teaching on sola scriptura, which was included in the First Ilanz Articles of April 1524 and became legally binding. Nevertheless, the relation- ship between the Articles and the evangelical faith was loose. I shall not repeat the story of the developments leading to the emer- gence of the Articles in 1524. We are extremely fortunate to have in English the recent essay by Jan-Andrea Bernhard, which has appeared in the Burnett/Campi Companion to the Swiss Reformation.5 Bernhard makes clear the significance of the development when he writes, «Where the Articles of Sargans had addressed specific grievances concerning the church, by means of the First Ilanz Articles various groups within the

perceptions, New York 2017; C. Scott Dixon et al. (eds.), Living with religious diver- sity in early-modern Europe, Farnham 2009; Keith P. Luria, Sacred boundaries. Reli- gious coexistence and conflict in early-modern France, Washington 2005; David M. Luebke, Hometown religion. Regimes of coexistence in early modern Westphalia, Charlottesville 2016; Timothy Fehler et al. (Hg.), Religious diaspora in early modern Europe: strategies of exile, London 2014; Andreas Höfele et al. (eds.), Representing Religious pluralization in early modern Europe, Berlin 2007; Torrance Kirby and Matthew Milner (eds.), Mediating religious cultures in early modern Europe, New- castle upon Tyne 2013; Robert Stein and Judith Pollmann (eds.), Networks, regions and nations. Shaping identities in the Low Countries 1300–1650, Leiden/Boston 2010. 4 See Bernd Moeller, Zwinglis Disputationen. Studien zur Kirchengründung in den Städten der frühen Reformation, mit einem Vorwort von Thomas Kaufmann, Göttingen 22011; Hans-Christoph Rublack, Zwingli und Zürich, in: Zwingliana 16 (1985), 393–426; George Potter, Zwingli, Cambridge 1976, 103–104; Gordon, Swiss Reformation 97–104; Emidio Campi, The Reformation in Zurich, in: Nelson Burnett and Campi, Companion 72–76. 5 See note 1. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 18 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 19

18 Gª¦«ª¬ communes systematically reduced episcopal authority and by their own authority introduced a state church.»6 It is crucial for us to gain a perch on what exactly the Articles were and how their origins and historical context distinguished them from later interpretations. They were not a systematic statement, but respon- ded to the particular circumstances of the conditions in Graubünden during the late Middle Ages (Head). In many respects, they were a poli- tical compromise dealing with questions of civil and ecclesiastical authority. The place of the Articles in the genealogy of religious free- dom was a later interpretation, distinct from the intentions of the aut- hors in the 1520s (Hitz). Events in Ilanz were closely connected to the Peasants’ War of 1525, intended as a means of conflict resolution rather than the introduction of the Reformation. This perspective raises the question of their relationship to the evangelical faith, and here too the answer is complex. Although connections can be found, it is misleading to place the emergence of the Ilanz Articles as an act of Reformation. Unlike the Twelve Articles of the German Peasants’ War, the Articles do not ground their claims in specific scriptural claims. Given the unique characteristics of communities in the Three Leagues, the impact of the Articles varied from location to location. On the whole, however, they led to a greater level of communalization of goods and authority and the diminution of episcopal authority. The crucial figure was Johannes Comander, and it was Catholic protests against his preaching and teaching that led to the Bundstag summoning a disputation on January 7, 1526.7 The pattern in Zurich was followed insofar as we find the ruling authorities, not the bishop, in charge of summoning a disputation to debate religious matters. Again, I shall not recount all the developments, but crucial was the dra- wing up of the confession of faith by a group of fourteen figures from the Three Leagues. It is here we find the principle for which the Ilanz Articles are best known in the wider world of Reformation scholarship. Each male and female were given the right to choose between the evan- gelical and papal faiths. As Bernhard rightly reminds us, the biconfessionality that arose in the wake of the disputation was limited and should not be confused with our modern understanding of religious freedom. The first question should be to ask what was meant by the term «evangelical». As often

6 Bernhard, Reformation in Three Leagues 296. 7 On Comander, see Wilhelm Jenny, Johannes Comander. Lebensgeschichte des Refor- mators der Stadt , Zürich 1969–70. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 18 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 19

The Ilanz Articles: A Reformation Perspective 19

happened in the sixteenth century, this designation was clearer by what it excluded than by whom it defined. Anabaptists, for example, were not to be included. Significant in term of in understanding what was meant by «evangelical» was the requirement for clergy to preach from both testaments of the Bible. The character of the Second Ilanz Articles issued on June 25 1526 has been debated by historians.8 Most persuasive is the argument for their revolutionary character that led to the development of a democra- tic state with control over the church, replacing the authority of the bishop in all matters. The Three Leagues had emerged de facto as an independent republic.9 The communes were to appoint pastors, support them, and, in the case of problems, dismiss them. Religion had passed into local hands from the local feudal lords. It was a statement that mirrored the development of the Reformation in its early years, as the leaders of the movement were clearly influenced by the teachings of the German and Swiss theologians. The development of the Articles was above all else the result of a full-scale revolt against feudal authority, in particular the bishop as ruling power. Again, we should not assume, as is often the case in the English literature, that the Second Ilanz Articles were synonymous with the introduction of the Reformation in the three leagues.10 Certainly, as a result of the Articles some of the communes joined the Reformation cause, but by no means all. The lack of a magisterial church, as we find in Zurich and in German lands created a unique and somewhat divided situation that favoured, for example, the cultivation of Anabaptist com- munities. After the banishment of the Anabaptists in Zurich from 1525 many came to Chur, which became a centre of their evangelizing. The development of the Reformation, at the same time, was by no means rapid, as many in Chur remained resistant to the reforms of Comander

8 The latest discussion is found in Bernhard, Reformation in Three Leagues 294–300. Essential for the background is Handbuch der Bündner Geschichte, ed. by Verein für Bündner Kulturforschung, im Auftrag der Regierung des Kantons Graubünden, Chur 2000. Also crucial is Martin Bundi, Gewissensfreiheit und Inquisition im rätischen Alpenraum. Demokratischer Staat und Gewissensfreiheit. Von der Prokla- mation der «Religionsfreiheit» zu den Glaubens- und Hexenverfolgungen im Frei- staat der Drei Bünde (16. Jahrhundert), ed. by Verein für Bündner Kulturforschung, Bern/Stuttgart/Wien 2003. 9 See Randolph C. Head, Die Bündner Staatsbildung im 16. Jahrhundert. Zwischen Gemeinde und Oligarchie, in: Handbuch Bündner Geschichte, vol. 2, 88–98. 10 See Randolph C. Head, The Swiss Reformations. Movements, Settlements and Reimagination 1520–1720, in: Ulinka Rublack (ed.), The Oxford Handbook of the Protestant Reformations, Oxford 2017, 167–189. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 20 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 21

20 Gª¦«ª¬ and others. It was only through perseverance and the support of figures such as Zwingli and Bullinger, for example, that Comander was able to prevail against considerable Catholic opposition.

The Implications of the Ilanz Articles

The case of the Graubünden is fascinating for a number of reasons. Following the work of Peter Blickle in Bern, we can remark on the broad appeal of the Reformation to rural society.11 But for what rea- sons? Not all who embraced the principles of the Articles took on the Reformation, and the Leagues as they emerged in the late Middle Ages reflected the strong peasant communal tradition, although not in equal measure. The Zehngerichtebund was the most directly formed from the peasant tradition, while the Gotteshausbund was more firmly under episcopal authority. What we find in the events is the growing authority of the rural communes and a shift within the estates. The first Ilanz Article of 1524 declared that:

Wir haben beschlossen, diese Pfründen mit geeigneten Personen zu besetzen und dem gemeinen Mann das Wort und die Lehre Christi getreuer beizubringen und ihn nicht in die Irre zu führen, auf dass künftig niemand in unseren Bünden, sei er Pfarrer, Kaplan, Mönch, Kurtisan12 oder wessen Standes er auch angehöre oder wie er auch heissen möge, sich von seiner Pfründe fern halten dürfe. Jeder Priester muss seine Pfarrei oder Pfründe, falls er eine hat oder dazu beauftragt wird, selbst versehen.13 According to the Articles, all had to be done with the good will and consent of community. If there was anything improper done than the community had the right to dismiss the pastor. In terms of an appoint- ment, the feudal lord had to work with the community in finding a pastor. I think it is fair to say that the arrangement was not primarily about doctrine, but rather about the provision of pastoral care. There- fore, «each pastor shall remain with his subjects in times of mortal dan- ger, he shall faithfully look after and comfort them as best he can, on

11 On the Graubünden, see Peter Blickle, Communal Reformation. The Quest for Sal- vation in Sixteenth-Century Germany, Leiden 1992, 33–36; idem (ed.), Zugänge zur bäuerlichen Reformation, Zürich 1987. One of the best studies of the reception of reform ideas in rural areas is Franziska Conrad, Reformation in der bäuerlichen Gesellschaft. Zur Rezeption reformatorischer Theologie im Elsass, Stuttgart 1984. 12 Priest who obtained a letter to the beneficiary from the papal curia and made it valid. 13 Art. 1 (1524), see the appendix with the new German translation. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 20 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 21

The Ilanz Articles: A Reformation Perspective 21

pain of losing his benefice.» The pastors were also to serve as a good example to the community.

Further, from 1524:

Zum zehnten, wenn es vorkommt, dass ein Geistlicher mit einem Laien oder ein Laie mit einem Geistlichen in Konflikt gerät, so sollen beide Parteien, wenn man von ihnen Frieden und Garantien erfordert, sich dem nicht widersetzen, sondern den Streit beilegen, wie es im Land Brauch ist.14

In 1526, the article read:

Zum dreizehnten, es ist unsere Meinung, dass künftig jedem Pfarrer ein ange- messener und geziemender Unterhalt nach den finanziellen Möglichkeiten der Kirchgenossen zugesichert werden muss. Aus welchen Gütern dies geschieht, bestimmt jede Gemeinde nach eigenem Gutdünken, nach Billigkeit. Jede Gemeinde soll dabei auch die Gewalt haben, jederzeit einen Pfarrer zu wählen und abzusetzen, wann sie es für richtig hält.15

The pastor was to be wholly dependent on the community for income and his tenure. What seems to me to be happening in the Articles makes clear that traditional church discipline or forms were no longer valid. The communities were no longer prepared to put up with abuses and failings among the clergy. In other words, a crucial principle that emerged from the developments was the breakdown of traditional forms of authority and their replacement with a form of rule that was radically new. The communal courts took over responsibility for most activities previously governed by the ecclesiastical bodies. The Second Ilanz Article of 1526 stripped the bishop of every kind of jurisdiction.16 The core of the articles addressed three major areas of concern: the provi- sion of pastoral care, the removal of burdensome church practices and expenses, and the abolition of ecclesiastical courts. In these demands we find considerable agreement with developments among the peasantry in Swiss and German lands except the major difference that there was no central ruling government. The political structures of the Three Leagues created an entirely new dynamic, related to, but quite distinct from what was happening in Zwingli’s Zurich. The demand for a resident pastor was closely related to the demands for financial relief, for a pastor who was paid from the revenues of his

14 Art. 10 (1524), see the appendix with the new German translation. 15 Art. 13 (1526), see the appendix with the new German translation. 16 See Blickle, Communal Reformation 36. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 22 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 23

22 Gª¦«ª¬ church had no need to impose further charges on the people for pastoral services. Communal control of the church was the best guarantee that this demand would be met. It was the communal tradition that formed the most effective opposition to episcopal control. Rejection of episco- pal courts reflected the resentment of the people of the special status of the clergy – their protection from jurisdiction and their aloofness from society.

The Swiss Context

I want to focus on one of the key developments of the Ilanz Articles, namely the right of communities to choose their own confession. With the disputations in Zurich in 1523 the Confederation was torn apart by religious divisions that proved largely impossible to resolve. Not only were there the fierce confrontations between the Zurich-led evangeli- cals, but also the emergence of the Anabaptists in large numbers around 1525, the year of the Peasants’ Revolt.17 The actions of the Diet between 1522 and 1525 to limit the damage done by the reforms in Zurich only revealed the depth of the divisions on the matter of religion. When Zwingli refused to attend the Baden Disputation of 1526 he left the victory to the Catholics, who overcame the accusations of Johannes Oecolampadius and his colleagues.18 Nevertheless, the major cities of Bern and Basel refused to accept Baden mandate that affirmed the prin- ciples of the old religion. With the first Kappel War in 1529 following the bitter dispute in St Gallen was prevented from becoming a military conflict by the oppo- sition of the Confederates. As is well known, the terms of the Kappeler Landfrieden of 1529 addressed the question of religious coercion.19 Crucially, in a link to Ilanz, communities that were jointly ruled by the Zwinglian and Catholic powers were to be allowed to choose their con- fession by vote. The arrangement, already established in Graubünden, was radical and highly significant in its implications for the Reforma-

17 On the Anabaptists in Zurich, see Andrea Strübind, The Swiss Anabaptists, in: Bur- nett, Companion 389–443. 18 See the essays in Alfred Schindler and Wolfram Schneider-Lastin (eds.), Die Badener Disputation von 1526. Kommentierte Edition des Protokolls, Zürich 2015. 19 For Kappel in its broader European context, see Wayne P. Te Brake, Religious War and Religious Peace in Early Modern Europe, Cambridge 2017. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 22 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 23

The Ilanz Articles: A Reformation Perspective 23

tion. As Randolph C. Head has remarked, «Treating religious adher- ence as an internal matter for each member to determine, however, represented a major step away from the late-medieval assumption that magistrates were obliged to support orthodoxy.»20 Whereas the Zurich magistrates had declared in 1523 on the true nature of the faith, in 1529 the magistrates were to be permitted to choose between religions. This had been the force of events in Ilanz, where for the first time there had been the choice between two distinct forms of the faith. While this could be done in Zurich, Basel, and Bern or Lucerne, Schwyz and Unterwalden without much difficulty, the problem came in those «Mandated Territories» that were jointly ruled. It was in these lands where the fiercest confrontation between the Catholics and evan- gelicals had taken place. As Head has shown for the Thurgau, both parties campaigned hard to convince local communities to vote in favour of their faith. Zwingli involved himself directly and was particu- larly adamant.21 The Second Kappel War, which followed the attempt to impose a blockade on the Catholic Confederates led to the disastrous conflict in which Huldrych Zwingli lost his life, leading to a second Landfrieden agreed on November 20, 1531.22 With neither side well positioned to deliver the decisive blow to the other, the agreement was a compromise, but a truly remarkable one. Each Confederate was to choose either the Catholic faith or the teaching of the Reformation. Most scholars in the English-speaking world remain surprised to hear that in the Swiss Con- federation a principle was established that would only come into effect thirty years later in the . What the Landfrieden brought was a culture of religious difference in the Swiss Confederation. I shall talk a little later about the meaning of difference, but it is crucial for us to remember that the religious divi- sion was not a tidy ideal, but a complex and messy daily reality. A couple of examples that come from my own work on the clergy in Zurich.23 After the establishment of the Reformed church in Zurich

20 Head, Swiss Reformations 176. 21 See Randolph C. Head, Fragmented Dominion, Fragmented Churches. The Institu- tionalization of the Landfrieden in the Thurgau 1531–1610, in: Archive for Refor- mation History 96 (2005), 117–144. 22 The most in depth study of the Kappel War remains, Helmut Meyer, Der Zweite Kappeler Krieg, Zürich 1976; Thomas Maissen, Geschichte der Schweiz, Stuttgart 2015, 90s; Potter, Zwingli 403–416. 23 See Bruce Gordon, Clerical Discipline and the Rural Reformation. The Synod in Zurich, Bern 1992. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 24 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 25

24 Gª¦«ª¬ many of the rural parishes retained their Catholic patrons, not infre- quently religious houses who continued to receive their portion of the income.24 Not only did traditional patronage rights remain intact, but the Zurich church maintained a working relationship with neighboring Catholic authorities. Secondly, in a pattern that is to be found across Europe, many of the parishioners in the Zurich Landschaft continued to slip over to Catholic lands to attend mass or other rituals, such as pro- cessions.25 The religious borders were porous, with daily contact bet- ween men and women who officially belonged to one faith or another. The work by Hans Berner on the relationship in Basel between the Pro- testant council and the bishop long after the establishment of the Refor- mation is another reminder of the complexity of the Swiss situation.26 Significant for the scholarly developments on the culture of reli- gious difference in the Swiss Confederation, which was both a principle and a daily reality, is the degree to which we now attend to the local manifestations of religious settlements. This returns us to the situation in Graubünden in the 1520s, where, as in Zurich, the local rulers took the lead in making decisions about the content of religion. One wonder- ful example of the importance of localities is found in Bischofszell in Thurgau, where we find an arrangement whereby the Catholics used the town church until 7am in the morning, but had to share the church with the Reformed. Head provides a wonderful quotation from 1529 from Üsslingen in Thurgau over the separation of Catholics and Reformed in the cemetery. The Zurich Council declined to permit the division, remarking that «If we should be divided from one another by our buri- als upon our deaths, then we would also lose our living commonality (Gemeinschafft) with one another.»27 There were also cases of clerics providing religious services for both confessions.

24 See Bruce Gordon, The Protestant Clergy and the Culture of Rule. The Reformed Zurich Clergy of the Sixteenth Century, in: C. Scott Dixon and Luise Schorn-Schütte (eds.), The Protestant Clergy of Early Modern Europe, Palgrave 2003, 137–155; idem, Die Entwicklung der Kirchenzucht in Zürich am Beginn der Reformation, in: Heinz Schilling (ed.), Kirchenzucht und Sozialdisziplinierung im frühneuzeitlichen Europa, Berlin 1994, 65–90. 25 On this practice known as Auslauf, see James Blakely, Resisting Biconfessionalism and Coexistence in the Common Territories of the Western Swiss Confederation, in: Marjorie Elizabeth Plummer and Victoria Christman (eds.), Topographies of Tole- rance and Intolerance Responses to Religious Pluralism in Reformation Europe, Lei- den 2018, 28–49. 26 See Hans Berner, «Die gute Correspondenz». Die Poliltik der Stadt Basel gegenüber dem Fürstbistum Basel in den Jahren 1525–1585, Basel 1989. 27 Head, Swiss Reformations 181. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 24 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 25

The Ilanz Articles: A Reformation Perspective 25

Historians have become more attentive to the complex relations created by the creation of bi-confessional communities in the early modern period.28 In the Swiss context, although violence was rare, con- flict was built into the social and ecclesiastical relations. Reformed and Catholic clergy sought to expand and purify the beliefs of their commu- nity while often demonizing the other party. There were frequent con- flicts over how children should be baptized, how the dead should be buried, and the use of sacred space. Yet, these conflicts, as historians have shown, often involved a strong measure of political, social as well as religious factors.29 The terms of the Landfrieden were variously interpreted and both sides took actions they claimed were in line with the established peace. The endless varieties of local arrangements demonstrated that the reli- gious composition of the Reformation was highly changeable and flu- id.30 The situations were constantly changing on account of the indivi- duals involved and through shifts in local power structures. Unlike the picture created by the position of Confessionalisation, there were no rigid distinctions between the Catholics and the Reformed. Every situa- tion was extremely volatile. In both Catholic and Reformed churches there was considerable difference between the norms established by the confessional doctrines and the practices of the communities, which often exerted a tendency towards forms of syncretism.31 What emerged from the early Swiss Reformation was a series of arrangements in which locality continued to be the heart of religion.32 The particular nature of the Swiss traditional political and social forms allowed for a new religious settlement that resisted domination by any one party. At a remarkably early period, in the years between 1523 and 1531 the Swiss created a new form of religious alignment in which diffe- rence was institutionalized. Such is the legacy of Ilanz in shaping the

28 For a full discussion of the questions, see the «Introduction» and «Afterward» in Dixon, Living 1–20. 281–295. 29 The relationship between politics and iconoclasm in the Swiss reformation is tho- roughly explored in Lee Palmer Wandel, Voracious Idols and Violent Hands. Icono- clasm in Zurich, Strasbourg, and Basel, New York 1994. 30 The most important recent work on local communities and Reformation is Alexan- dra Walsham, The Reformation of the Landscape. Religion, Identity, and Memory in Early Modern Britain and Ireland, Oxford 2011. 31 C. Scott Dixon, Introduction. Living with Religious Diversity in Early Modern Europe, in: idem, Living 3. 6. 32 On the historiography of the Swiss Reformation in the localities, see Bruce Gordon, The Swiss Reformation, in: Alec Ryrie (ed), Palgrave Advances in the European Reformations, Palgrave 2006, 57–79. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 26 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 27

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Reformation. Now I wish to turn to the wider European legacy of religi- ous coexistence and the development of early modern forms of toleration.

Tolerance and Coexistence in the Reformation

One of the major legacies of the Ilanz Articles and the complex confes- sional situation in the Three Leagues is to remind us how little we understand the way in which religions coexisted – or not – in the early modern world. The emphasis in much of the historiography on the development of religious uniformity in the Reformation with the forma- tion of confessions risks missing a serious historical reality. The case of Ilanz, with its plurality, reminds us that we need to look at religious change at the level of communities and individuals, to think about lived experience.33 Religion cannot be defined in terms of formal confessions alone, for we are looking at multi-confessional areas in which it was not possible for single forms of the faith to dominate. We need to examine how these groups lived alongside one another, how they were often in conflict, but also how they developed strategies of toleration. It means recognizing that there were pluralities of belief and practice In what ways can religious diversity be understood? To what extent was confessional Europe that emerged in the Reformation able to com- prehend these multiple beliefs? What can we understand by the idea of toleration? The Reformation is often cited in narratives of the growth toleration in the West. However, we need to remind ourselves of some essential points. Neither Luther nor Calvin was prepared to accept those who dissented.34 They did not find any virtue or Christian merit

33 Recent literature on early modern religious coexistence include Plummer and Christ- man (see Plummer, Topographies of Tolerance); see also, Jesse Spohnholz, The tac- tics of toleration: a refugee community in the age of religious wars, Newark 2011; idem and Gary K. Waite (eds.), Exile and religious identity 1500–1800, London 2014. 34 On early modern toleration, see Ingrid Creppell, Toleration and identity. Founda- tions in early modern thought, New York 2012; Victoria Christman, Pragmatic tole- ration. The politics of religious heterodoxy in early Reformation Antwerp 1515– 1555, Rochester 2015; Albrecht Classen, Toleration and tolerance in Medieval and Early Modern European literature, New York 2018; John Christian Laursen and María José Villaverde (eds.), Paradoxes of religious toleration in early modern poli- tical thought, Lanham 2012; Paolo Scotton and Enrico Zucchi (eds.), Tracing the path of tolerance: history and critique from the early modern period to the present day, Newcastle upon Tyne 2016; Cary J. Nederman and John Christian Laursen www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 26 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 27

The Ilanz Articles: A Reformation Perspective 27

in any modern idea of toleration.35 Rather, persecution and intolerance, if somewhat regrettable, were the necessary tools of preserving the true faith. It was a duty of Christian love to force people to live according to the teaching of the Bible. Other forms of religion were regarded as demonic forces. The type of religious diversity that emerged in Reformation Europe was something entirely new. It shaped the ways in which the communi- ties related to one another. As we have seen in the case of Ilanz, legal frameworks were created to make this possible. Later we have the Kap- peler Landfrieden, Augsburg in 1555 and the Peace of Westphalia. These arrangements can conceal what was the daily reality for men of women of having to live with difference. Those differences were not shaped by theological divisions alone. They went to questions of iden- tity – language, history, power, ethnicity, etc.36 These factors were not easily divided and their differences could not be separated by clear ter- ritorial boundaries. We should we also think about familial bonds.37 Families reached across confessional boundaries, creating connections of kinship. We need to consider the relationship between communities with all their many diverse aspects and the early modern concern for order. The basis for all religious communities was a common and normative set of beliefs. This was grounded in scripture in I Corinthians 1:10, where

(eds.), Difference and dissent. Theories of toleration in medieval and early modern Europe, Lanham 1996. 35 Very much worthy of consideration is Roland H. Bainton, The Parable of the Tares and the Proof Text for Religious Liberty to the End of the Sixteenth Century, in: Church History 1 (1932), 67–89. 36 On the formation of religious identities see the important study of Judith Pollmann, Catholic identity and the revolt of the Netherlands 1520–1635, Oxford/New York 2011; see also, James E. Kelly and Susan Royal (eds.), Early modern English Catho- licism: identity, memory, and counter-Reformation, Leiden/Boston 2017; Alastair Duke, Dissident identities in the early modern Low Countries, ed. by Judith Poll- mann and Andrew Spicer, Farnham/Burlington 2009; Michele Zelinsky Hanson, Religious identity in an early Reformation community: Augsburg 1517 to 1555, Leiden/Boston 2009; Norman L. Jones and Daniel Woolf (eds.), Local identities in late medieval and early modern England, Houndmills/New York 2007); Nicholas Terpstra, Religious refugees in the early modern world. An alternative history of the Reformation, New York 2015; Arthur F. Marotti and Chanita Goodblatt (eds.), Reli- gious diversity and early modern English texts, Detroit/Baltimore 2013. 37 See Alexandra Walsham, Cultures of Coexistence in Early Modern England: History, Literature and Religious Toleration 1, in: The Seventeenth Century 28 (2013), 115– 137. www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 28 www.claudia-wild.de: Ilanzer-Artikelbriefe_Druck_12-10-20/15.10.2020/Seite 29

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Paul admonishes the Corinthians to avoid division within the commu- nity.38 What we find in Ilanz, I would argue is a question that would become crucial for the rest of Reformation Europe. Plurality challenged the nature of church and secular authority with their claims to autho- rity. The response of the magisterial reformers, such as Zwingli and Bullinger, was to assert that outside the true church there could be no truth.39 Those who departed from the church were damned. The Refor- mation made no concession to religious difference other than to regard it as a necessary evil that would ultimately lead to a resolution. Like their medieval forefathers and the Catholic doctors, the Protestant reformers argued for the need for orthodoxy and organized their chur- ches around this ideal.40 There was no real separation of religion and politics. Religion formed the essential bonds of society. The legacy of Ilanz was found in the Reformation across the Ger- man lands. The commune was understood to be a corpus christianum in which members of the community made no distinction between the salvation of individuals and the whole body. Most religious affairs were controlled by local elites.41 Worship was a mutual affair and lack of belief would bring God’s wrath on the whole community. In the com- mune the spiritual and the temporal were one. This was also true in the cities. From the city of Basel we have the following statement: «the government of every city is established primarily to augment and sup- port the honour of God and to prohibit all injustice and especially the grossest sins and crimes according to the ordinance of holy Christiani- ty.»42 The entire community was bound up with its religious life. Ortho- doxy and uniformity were crucial. This is why we find the Reformation emphasis on communalism was so important and appealing. Commu- nity was extremely important in the thought and praxis of local belief.

38 «Now I appeal to you, brothers and sisters, by the name of our Lord Jesus Christ, that all of you be in agreement and that there be no divisions among you, but that you be united in the same mind and the same purpose.» (I Corinthians 1:10). 39 For a helpful overview of Zwingli and Bullinger on the church, see Emidio Campi, Theological Profile, in: Burnett, Companion 460–463. 40 For a important discussion in the Swiss context, see Ueli Zahnd, Tolerant Huma- nists? Nikolaus Zurkinden and the Debate between Calvin, Castellio, and Beza, in: Maria-Cristina Pitassi and Daniela Solfaroli Camillocci (eds.), Crossing Traditions. Essays on the Reformation and Intellectual History in Honour of Irena Backus, Lei- den 2017, 370–385. 41 See Dixon, Introduction 16. 42 Dixon, Introduction 16.