© 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 Refo500 Academic Studies Edited by Herman J. Selderhuis In Co-operation with Günter Frank (Bretten), Bruce Gordon(NewHaven), UteLotz-Heumann (Tucson), Mathijs Lamberigts (Leuven), Barbara Mahlmann-Bauer (Bern), Tarald Rasmussen (Oslo), Johannes Schilling (Kiel), Günther Wassilowsky (Linz), SiegridWestphal (Osnabrück), DavidM.Whitford (Trotwood) Volume 23 Vandenhoeck &Ruprecht © 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 Reformed Majorities in Early ModernEurope editedby Herman J. Selderhuis and J. Marius J. Lange vanRavenswaay Vandenhoeck &Ruprecht © 2015, Vandenhoeck & Ruprecht GmbH & Co. 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KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 Table of Contents Preface ................................... 9 IReformed Tolerance Matthias Freudenberg Toleranter oder doktrinärer Calvin? Anmerkungen zur theologischen Argumentationsstruktur desGenfer Reformators ................................. 13 Maarten Kater Reformed Tolerance:Scriptural or Opportunistic?............ 37 II Central Europe Sµndor Bene Limits of Tolerance The Topoi of Fornication in the Hungarian Reformation........ 49 Christian-Erdmann Schott Die Reformierten in Schlesien bis zumBeginn der preußischen Zeit .. 73 Zsombor Tóth The Importance of Being (In)Tolerant: TheStrange Case of Transylvanian Puritanism ......................... 89 © 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 6 Table of Contents III German Territories Franz Josef Burghardt Brandenburg 1608–1688 Hofcalvinismusund Territorienkomplex ...111 BerndKappelhoff Notgedrungen geduldet oder stillschweigend respektiert? Konfessionelle Minderheiten in Emden vom16. bis zum 18. Jahrhundert...............................139 Andreas Mühling Im Herzen Europas –Nassau-Dillenburgs kirchenpolitisches Konzept einer reformierten Konfessionalisierung .................173 EikeWolgast Die Heidelberger Irenik und die Praxisder Toleranz in derKurpfalz (1559–1622) ................................181 IV Dutch Republic P.H.A.M. Abels Gouda in the opposite direction –How aReformed minorityrobbed the freedomfrom the Reformed majority................205 Leon van den Broeke Baptism,Marriage and Funeral:Reformed ExclusivityorReligious Intolerance?.................................213 Guido Marnef From prosecuted minority to dominance:the changing face of the Calvinist Church in the cities of Flanders and Brabant(1577–1585) ..227 Christiaan Ravensbergen Authorities and Religious Minorities in the East of the Dutch Republic. The QuarterofZutphen, 1592 –1620...................245 © 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 Table of Contents 7 VFrance, Scotland, Switzerland Pierre-Olivier LØchot „Toleranz“ vor derToleranz? Die Kontroversezwischen Pierre Jurieu und Isaac D’Huisseau überdie Frage der Wiedervereinigung der Christen und der Fundamentalartikeldes Glaubens (1670–1671) .............273 Mirjamvan Veen “…la cause despuissans…” Sebastian Castellio’s picture of John Calvin...............287 R. Scott Spurlock The traditionofintolerance in the Church of Scotland .........295 Jan-Andrea Bernhard Zwischen Gewissensfreiheitund Inquisition Der Beitrag italienischerNonkonformisten zur Konfessionsbildung in den Drei Bünden (Graubünden mit Untertanenlanden) .........313 ChristianScheidegger Reformierte und Täufer in Zürich zwischen Konsens und tödlichem Konflikt Ein Beitrag zur Toleranzforschung ....................341 IndexofGeographical Names .......................363 IndexofPersons ..............................367 © 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 Sµndor Bene Limits of Tolerance The Topoi of Fornication in the Hungarian Reformation Whatdoesfornication have to do with tolerance?Well, these days with the word “tolerance” cropping up everywhere, and almost solely in connection with deviantbehavior,deviantsubcultures, the two terms seem veryclosely linked.Nowadays oneruns the risk simply by trying to define the word “deviant” of crossing the border of intolerance. Whatweunderstand by “tolerance” is something radically differentfrom howthe word tolerantia was understood in the Middle Ages or even in the EarlyModern Period.Asitwas pointed outbyanexpertofthe medieval tolerance concept, Istvµn Bejczy: “When nowadays people urge politicians (or politicians urge people) to be tolerant, what they really have in mind is an attitude of indifference. If we accept the relativity of our truths, we should be reluctanttocondemn the acts or beliefs of our fellowman that differ from our own–that is the basic idea of our so-called tolerance.” This definition, he continues, is the product of the Age of Enlightenment: “When Voltairepleaded for ’tolerance’ in religiousaffairs, what he had in mind was the peaceful coexistence of differentsystems of belief which, to him, had no real significance anyway.”(1997, 383–384) In 16th centuryProtestantdiscourse tolerance itself was regardedasdeviant with its acceptance of deviations from accepted beliefs, doctrines in a dogmatic, political or ethical sense. So with respecttothe Reformation tolerance historythe perhaps more plausible questionmight be:When and to what extentwas Protestantism in today’s sense “intolerant” with “tolerance” itself, dogmatically wheredid that thin line runbetween culprit and victim, that is to saybetween actively takingpartincommitting acrime and passively suffering from the consequences?Which thenraises the second question: When and where the followers of new denominationsformed relative majorities and elected their citycouncils or at least had them under their control,did they showtactand patience? Did they makeconcessions to those holding deviant(that is tolerantofdeviance) views?Ordid theyexertrigid discipline in order to secure the social and spiritual cohesion of the community? Or to put it more simply,how was this majorityprotestant denomination intolerant(in the presentsense of the word) of adversaries inside and out? In the presentpaperIwill attempt to answer this question, focusing on one © 2015, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen ISBN Print: 9783525550830 — ISBN E-Book: 9783647550831 50 Sµndor Bene hundred years from approximately the 1530s to the 1630s in Hungary and in Transsylvania. Of course, neither the spaceatmydisposal,nor the broad topic allowfor adetailed historical argumentation. WhatIcan offer is arough outline for the historical analysis of the changes in meaning of the concept “tolerance”, its migrationsbetween two discourse fields:theological and political. Iwould liketoconfine my attention to when and where there was a breakthrough,when these borders started to merge. Ipresume that this momentcoincided with Helvetian Reformation,ormore exactly federal theologycoming to power in EasternHungary –and Iwould liketoexplain and illuminate this contextwith the help of acase study. Iamgoing to examine 16thcenturypopularreligious literature: collectionsofchurch canons (canon- books and agendas), didacticpoetryonbiblical themes (biblical histories, psalm paraphrases) and sermon collections (especially the thematic units of “loci de magistratibus” concerning my topic). The problem is the following. Themeaning of aconcept is definedbyits use. The term“tolerance”, however,doesnot even occur in the above- mentioned sources. So the first stage of the examination process should be to attempt to construe the linguistic web(terms with their literal meaning and metaphors) which can be usedtodescribeand express it in this particular context, or more exactly,what “tolerance”(in the 16th centurysense of the word) can be translated into (in abroad “cultural translation”sense of the word).1 What concernsthe basic concepts in this web,values strengthening the cohesionofthe communitycan be clustered under the concept of “faithful- ness” –while passiveacceptanceoractivesupportofdifferentbeliefs, convictions, behaviors/ethical norms are clusteredunder the concept of “unfaithfulness”. Therootmetaphorthat brings all these things into motion in the fields of religionand politics is marriage metaphors from the books of the Old Testament.The covenantofGod and his chosenpeople is marriage in the spiritual sense of the word.2 Faithfulness, chastityand loveare juxtaposed to the betrayal of one’s spouse, corruption of the body, prostitution and fornication.