2

Contributors to the Reformed Tradition

Amy Nelson Burnett

Anyone wishing to know how research on the Reformed tradition has changed in the past fifty years need only compare the 1954 standard work by John T. McNeill (The History and Character of Calvinism) with Philip Benedict’s 2002 Christ’s Churches Purely Reformed: A Social History of Calvinism. After an introductory section devoted to Ulrich Zwingli and Zurich, McNeill’s book concentrates on John Calvin and developments in Geneva, then traces the spread of Calvinism in Europe and the American colonies. McNeill briefly discusses other theologians and churchmen such as Johannes Oecolampadius, Martin Bucer, and Heinrich Bullinger; however, his treatment of the Zurich Reformation as a precursor to that in Geneva, as well as his persistent use of the term “Calvinism” to describe the religious movement of the later sixteenth and seventeenth centuries, tends to make Calvin the definitive figure within the Reformed tradition. His final section, “Calvinism and Modern Issues,” traces the development of the Calvinist churches into the nineteenth and twentieth centuries and argues for the relevance of Calvinism to the present day.

In contrast, although Benedict also uses the term “Calvinism” in his subtitle, he clarifies his terminology in the book’s introduction, preferring the term “Reformed” for the larger religious tradition of which Calvin was a part and restricting “Calvinism” to those ideas directly traceable to Calvin. This distinction enables Benedict both to highlight the contribution of other figures, particularly Bullinger, to the Reformed tradition and to emphasize the significant diversity within that tradition with regard to issues such as ecclesiastical polity, liturgical practices, and church-state relations. Benedict also discusses the distinctive characteristics of the Reformed tradition concerning the ministry, the exercise of discipline, and the practice of piety in the early modern period. He closes with a much more ambivalent assessment of Calvinism’s contribution to liberal democracy and capitalism and highlights the centrality of the Reformed tradition to early modern history rather than its continuing contribution to the (post-) modern world.

Benedict’s masterful overview demonstrates the shift in the historiography of the Reformed tradition away from theology and great men, and toward a new concern with social and political context and with the impact of religious reform on common people. Because the book synthesizes much recent research on institutional development, popular piety, and the national characteristics of the various Reformed churches, this essay will not address these topics. Instead, it will concentrate on Continental theologians who contributed to the development of the Reformed tradition in the sixteenth century, and particularly on those from what is now Germany and Switzerland.

Sources, Scholarly Aids, and Sponsoring Institutions

The previous research guides reveal the growing recognition of theological diversity within the Reformed tradition. Ozment’s 1982 research guide contained an essay by David Steinmetz titled “The Theology of Calvin and Calvinism” that focused entirely on the Genevan Reformer. Brian Armstrong’s contribution, “Calvin and Calvinism,” in Maltby’s 1992 guide broadened the scope to include recent works on Zwingli, Bullinger, Bucer, and Theodore Beza, as well as on both Genevan and French Calvinism. In the same volume, J. Wayne Baker (“The Reformation at Zurich”) looked more specifically at recent research on Zwingli, Bullinger, and the Zurich Reformation.

Over the past fifteen years, research on these and other contributors to the Reformed tradition has seen a renaissance of sorts, made possible by the publication of correspondence, critical editions, and bibliographies of works by and about various Reformed theologians. Armstrong described several of these editorial projects, particularly those concerning the works of individual reformers; some of these are highlighted below. In addition, there are other projects of broader interest to those studying the history of the Reformed tradition. Chief among these is a new critical edition (by Eberhard Busch et al.) of Reformed confessions, Reformierte Bekenntnisschriften.¹ When complete, this edition will include Reformed confessions and church ordinances from all of Europe and extending from Zwingli’s 1523 Synod Articles through the Barmen Declaration of 1934. Another project of interest to scholars is the publication of the records of the Geneva Consistory, which begin in 1542. Four volumes are now in print, and the first volume has been translated into English.²

The critical editions described below have been augmented by microfiche versions of sixteenth-century imprints and out-of-print older monographs commercially available through IDC Publishers.³ In addition to their series devoted to Calvin, Zwingli, and Bullinger, IDC offers microfiche reproductions of works dealing with the Reformation in Heidelberg and with Reformed Protestantism in Switzerland/Geneva, France/Strasbourg, the Netherlands and Germany, and more specifically in East Frisia and northwestern Germany. Of particular value are microfiche reproductions of two major letter collections preserved in Zurich’s Zentralbibliothek. The Simler Sammlung, assembled by the eighteenth-century pastor and school superintendent Johann Jakob Simler, contains over two hundred volumes of documents related to Swiss church history, about one-third of which were transcribed from the originals in various archives and libraries throughout Switzerland and Germany. The Thesaurus Hottingerianus, collected by the seventeenth-century Orientalist Johann Heinrich Hottinger, contains both originals and later transcriptions of the letters of many Reformed church leaders and pastors from the sixteenth and seventeenth centuries as well.

The Thesaurus Hottingerianus microfiche series, as well as several others related to Reformed Protestantism published by IDC, are owned by the H. Henry Meeter Center for Calvin Studies in Grand Rapids. The Meeter Center also owns microfilm copies of correspondence not available elsewhere from the Bibliothèque Sainte Genevieve in Paris and the Zurich Staatsarchiv. In addition, they have microfilms of over sixty manuscript volumes of correspondence and synodical records pertaining to the French church preserved in the Bibliothèque publique et universitaire of Geneva. These films include the protocols of the Genevan Consistory and Small Council meetings, some records from the Genevan Company of Pastors, and a significant part of the Archives Tronchin, which contain manuscript letters and other documents from the late sixteenth through the early eighteenth century pertaining to Genevan and French Calvinism.

Another important microfilmed correspondence collection is the Thesaurus Baumianus, which can be consulted in the library of Concordia Seminary in St. Louis, Missouri. The Thesaurus Baumianus, preserved in Strasbourg’s Bibliothèque nationale et universitaire, was copied in the nineteenth century by J. W. Baum, one of the editors of Calvin’s Opera. Although many of its letters are themselves copies of those in the Simler Sammlung, the Thesaurus Baumianus’s focus on the Alsatian reformers and its transcriptions of letters preserved only in Strasbourg make it a valuable supplement to the Zurich collections. An index of the Thesaurus Baumianus, published by Johannes Ficker in 1905, illustrates the value of this collection.

Despite the problems inherent in working with later manuscript transcriptions of sixteenth-century letters, all of these microform collections have the advantage of making more easily available to North American scholars the correspondence not only of major figures, but also of individuals such as Konrad Pellikan and Leo Jud, Zwingli’s and Bullinger’s associates in Zurich, and Oswald Myconius, Oecolampadius’s successor in Basel, all of whom contributed to the shaping of the early Reformed church. In this respect, these letter collections supplement the older editions of the correspondence of the French-speaking reformers, of Joachim Vadian, of Ambrosius and Thomas Blarer, of Bucer with Landgraf Philipp of Hesse, and of Bullinger with the reformers of Graubünden.⁴

The most recent addition to the variety of sixteenth- and seventeenth-century sources now available to North American scholars is the Digital Library of Classic Protestant Texts created by Ad Fontes and now owned by Alexander Street Press. The Digital Library will eventually contain approximately 1500 works, emphasizing confessional documents, commentaries, and polemical treatises. Although it includes Lutheran and Anabaptist writers, the library is weighted towards works within the Reformed tradition. A relatively new venture, this searchable, full-text database is available to libraries through the Internet either for purchase or for an annual subscription fee.

Beyond ready access to their sources, scholars also need annual bibliographies to keep informed about the most recent publications in their field. Along with the yearly literature supplement of the Archive for Reformation History, students of the Reformed tradition can draw on two more specialized annual bibliographies now at least partially available via the web. The Bibliography of the Swiss/Zwinglian Reformation published in Zwingliana has an online version with limited search capabilities that begins in 1995.⁵ The Calvin and Calvinism Bibliography, published annually since 1971 in Calvin Theological Journal, also has an online version beginning with 1997.⁶ The Calvinism Resources Database, maintained by the Meeter Center, provides a searchable way of consulting all of the entries in the Calvinism bibliography.

Finally, the leadership of the institutes and congresses listed by Armstrong has changed during the past decade, but all of them continue to promote research on the Reformed tradition, whether in its Genevan or its Zurich form. Many of these now have websites that provide information regarding programs, resources, and publications. The Meeter Center’s website is particularly useful because it contains links to most of these other organizations.

Two other research libraries in Germany deserve special mention. Since its inauguration in 1997, the Jan à Lasco Bibliothek in Emden has become another center for research on the Reformed tradition through its sponsorship of, and publication of proceedings from, conferences on Reformed topics. Its specialized collection of works on the Reformed tradition builds on the library of Emden’s Reformed church, which dates back to the sixteenth century and includes the personal libraries of Albert Hardenberg and his contemporary, the Emden Bürgermeister Petrus Medmann. The books in Hardenberg’s library have been digitized and are accessible online through the library’s website. The Jan à Lasco Bibliothek also owns more recent source collections, such as the microfiche copy of the Simler Sammlung. Although the Herzog August Bibliothek in Wolfenbüttel is generally associated more with German Lutheranism than with the Reformed tradition, that library also has significant holdings of works by many Reformed theologians. In addition, it has invested in microfiche reproductions such as the Thesaurus Hottingerianus. Like the Meeter Center, both the à Lasco Bibliothek and the Herzog August Bibliothek offer stipends to scholars wanting to make use of their collections. Their websites give information on their programs and are the gateways to each library’s online catalog.

Origins of the Reformed Tradition: Calvin, the Zurich Reformers, and Bucer

Scholars first began to look more broadly at the founding figures of the Reformed tradition a generation ago. David Steinmetz’s collection of short biographies, Reformers in the Wings (originally published in 1971), has recently been updated and includes chapters on Bullinger, Beza, Bucer, and Peter Martyr Vermigli. The chapters on Zwingli, Bullinger, Calvin, and Beza in Carter Lindberg’s edited volume, Reformation Theologians, summarize each individual’s thought. Jill Raitt’s edited volume, Shapers of Religious Traditions in Germany, also contains brief biographies of Bullinger and Beza, as well as of the lesser-known figures Lambert Daneau and Zacharias Ursinus. All three books provide convenient starting points in English for anyone doing research on these individuals.

It would be easy to devote an entire essay to scholarship on Calvin, leaving no room to discuss other significant Reformed figures. Fortunately, there is no need for such competition, since Maag and Fields have published elsewhere a useful overview of Calvin resources.⁷ Those wanting a sense of current directions in Calvin research should also look at the recently published proceedings of the 2002 meeting of the International Congress on Calvin Research and of the 2003 and 2005 colloquia of the Calvin Studies Society.⁸ Perhaps the most important addition to the primary sources available for work on Calvin is the searchable, full-text version of the Calvini Opera (Corpus Reformatorum) on DVD-ROM.⁹ The Cambridge Companion to John Calvin, in which the Maag and Fields article is published, contains several other essays introducing the reader to various aspects of Calvin’s life and thought. Randall Zachman’s John Calvin as Pastor, Teacher, and Theologian is a valuable introduction to Calvin.

In the last three years, several other important contributions to the literature on Calvin have appeared, including Paul Helm’s John Calvin’s Ideas, which approaches the reformer from a philosophical perspective, and Stephen Edmondson’s Calvin’s Christology. Three other works are devoted to Calvin’s exegesis of scripture: E. A. De Boer examines Calvin’s sermons in John Calvin on the Visions of Ezekiel, Ward Holder (John Calvin and the Grounding of Interpretation) studies Calvin’s exegetical method in his early commentaries on the Pauline epistles, and Raymond Blacketer, in The School of God, looks at Calvin’s use of rhetoric in his sermons and commentary on Deuteronomy. Finally, Jean-François Gilmont’s study of Calvin and the printed book is now available in English translation, as is Herman Selderhuis’s study of Calvin’s Psalms commentary.¹⁰

Elsewhere in this volume, Bruce Gordon has summarized recent research on the two founders of the second source of Reformed theology, the Zurich reformers Ulrich Zwingli and Heinrich Bullinger, but mention should be made here of the wealth of information available to scholars in Bullinger’s correspondence. Consisting of over twelve thousand letters, it is larger than the correspondence of Luther, Calvin, and Zwingli combined. Bullinger wrote only about two thousand letters out of that total; the remainder are from his correspondents and shed light on Zurich’s influence throughout the Continent. The critical edition of this correspondence, consisting of twelve volumes as of 2007, has now reached the 1540s, and publication is proceeding at the rate of a volume a year. The Institute for Swiss Reformation History at the University of Zurich sponsors an Internet databank of the entire correspondence searchable by correspondent and geographical location.¹¹

The third major source of the Reformed tradition was the Strasbourg reformer Martin Bucer. Progress on a critical edition of Bucer’s works has been slow. De Regno Christi, the first volume of Martini Buceri Opera Latina, was published in 1954, but a second volume did not appear until 1982, and only four more volumes have been published since then. Deutsche Schriften have received more financial support, with twelve out of a projected seventeen volumes in print, either fully or in part. Publication of Bucer’s correspondence has proven to be more difficult because of his infamously illegible handwriting—the first volume did not appear until 1979; the sixth volume, which extends into 1531, has only recently been published.¹² Little of Bucer’s work has been translated into English, but there is a collection of theological loci drawn from his commentaries, as well as an abridged translation of De Regno Christi.¹³ The recently published descriptive bibliography prepared at the Bucer-Forschungsstelle at the University of Heidelberg has sections devoted to Bucer’s works published during the reformer’s lifetime, to those published after his death, to those parts of his correspondence that have been printed, and to literature about Bucer from the sixteenth century through 2002.¹⁴

The four hundredth anniversary of Bucer’s birth in 1991 occasioned two collections of essays that summarized much Bucer research to date. The two-volume Martin Bucer and Sixteenth Century Europe (edited by Christian Krieger and Mark Leinhard) resulted from a conference in Strasbourg that brought together almost everyone then working on the Alsatian reformer. David Wright’s Martin Bucer looked more specifically at aspects of Bucer’s ecclesiology and sacramental theology. Martin Greschat’s outstanding biography (Martin Bucer) was also published to coincide with the commemoration. This biography has been translated into English with a new concluding chapter that surveys works on Bucer published since 1990, providing an up-to-date overview in English of Bucer research; it therefore complements Seebaß’s “Bucer-Forschung seit dem Jubilaümsjahr 1991,” which includes works published during the 1990s. To these, two further works should be added: Nicholas Thompson’s Eucharistic Sacrifice and Patristic Tradition, which examines Bucer’s interpretation of the sacrifice of the mass at the time of the religious colloquies and the attempted reformation of Cologne, and Martin Bucer zwischen Luther und Zwingli (edited by Arnold and Hamm), a collection of papers loosely related to Bucer’s emerging concord efforts in the months between the Marburg Colloquy and the Diet of Augsburg.

Several recent studies have demonstrated that through the 1540s the relations between Zurich on the one hand and Geneva and Strasbourg on the other were not as smooth as they have traditionally been portrayed.¹⁵ These tensions made the agreement between Calvin and Bullinger embodied in the Consensus Tigurinus of 1549 even more significant, for the Consensus and the second eucharistic controversy that resulted would identify Calvin with the Zurich theologians rather than with Bucer and, through him, with the German Lutherans. Ulrich Gabler and Paul Rorem have described the political context and the theological negotiations that led to the Consensus Tigurinus, which can in this respect be seen as the founding document of the Reformed tradition.¹⁶

Other Reformed Theologians

Calvin’s successor Theodore Beza has never received as much attention as his mentor. The critical edition of Beza’s correspondence, the first volume of which was published in 1960, has now reached the mid-1580s.¹⁷ These letters, many of them with churches and individuals in France, highlight Beza’s importance for the Huguenot church, as do Registres de la Compagnie des Pasteurs de Genève (edited by Bergier), whose thirteen volumes extend to 1618. Unfortunately, there is no plan to begin a critical edition of Beza’s own writings, and all that is available to scholars is an edition of his previously unpublished lectures on Romans and Hebrews given during the mid-1560s.¹⁸ Frédéric Gardy and Alain Dufour’s Bibliographie des oeuvres théologiques is somewhat unusual in that the secondary literature concerning Beza is given not separately at the end but is interspersed through the descriptive bibliography of Beza’s work. The annual “Calvin and Calvinism” bibliography described above is the best guide to more recent publications on Beza.

Paul Geisendorf’s 1949 biography, Théodore de Bèze, is still the standard work on Beza. After a number of publications in the 1970s on Beza’s eucharistic theology, his ecclesiology, his views on predestination, his influence on the English New Testament, and on the relationship of reason and revelation, there were no further monographs on Beza until Jill Raitt’s study, The Colloquy of Montbéliard, which discussed Beza’s role during this confrontation between Reformed and Lutheran theologians.¹⁹ In the last few years, four more works have appeared on Beza’s relations with the French church, his religious epistemology, his text-critical work on the New Testament, and on the pastoral aspects of his understanding of God’s sovereignty.²⁰ The papers delivered at a conference commemorating the four hundredth anniversary of Beza’s death in 1605 have also just been published, and we can hope that they will stimulate further study of the man who led Geneva’s church through the last third of the sixteenth century.²¹

Other contributors to the Reformed tradition have also gradually begun to receive more attention, often in the form of conference volumes that combine bibliographical aids, historiographical surveys and individual studies. A 1980 colloquium devoted to Guillaume Farel, for example, resulted in the two-volume Actes du Colloque Farel Neuchâtel, volume 1 containing essays devoted to his life and influence, the second containing a register of his correspondence and a bibliography of his published works.²² The 1930 biography Guillaume Farel is the most detailed description of Farel’s life, but it is plagued by inconsistencies and contradictions that stem from the fact that it was written by a committee of scholars without a general editor. Its characterizations of Farel’s theology are also open to revision. Elfriede Jacobs, for instance, has argued that Farel’s view of the sacraments was not derived from Zwingli but developed instead in dialogue with Oecolampadius and Bucer and was already close to Calvin’s before the latter came to Geneva.²³

The relationship between Farel and Calvin has been examined from various perspectives by David Wiley, Heiko Oberman, and Cornelis Augustijn.²⁴ Similarly, Calvin’s friendship with Pierre Viret has been the subject of essays by Robert Linder and Willem Balke.²⁵ Jean Barnaud’s 1911 biography, Pierre Viret, has been updated by two recent articles looking at Viret’s career in France.²⁶ Georges Bavaud has explored Viret’s theology as a whole, while Linder has looked more closely at Viret’s political thought.²⁷ Dominique-A. Troilo’s “L’oeuvre de Pierre Viret” not only lists other secondary works about Viret but also considers questions relating to Viret’s published writings and correspondence.

In contrast to Calvin’s associates, Zwingli’s closest colleague, Oecolampadius, has drawn little scholarly attention. Ernst Staehelin’s bibliography of the Basel reformer’s publications, as well as his biography and his edition of Oecolampadius’s correspondence, are still the standard works.²⁸ The only monograph to appear since Staehelin’s biography is Olaf Kuhr’s work on Oecolampadius’s view of church discipline.²⁹ The rewards to be gained from a closer study of Oecolampadius are illustrated by the articles of Irena Backus, Hughes Oliphant Old, and Martin Jung on the Basel reformer’s use of the church fathers, his commentaries on the Bible, and his role in the eucharistic controversy, respectively.³⁰

Bucer’s colleague Wolfgang Capito has also been generally neglected. Since the publication of Beate Stierle’s Capito als Humanist and James Kittelson’s Wolfgang Capito, there have been no new monographs on the Strasbourg reformer. The closest approximation is Der Berner Synodus von 1532 (edited by Gottfried Locher), which commemorates the Bern Synod of 1532. The first volume includes a combination church ordinance and theology primer written by Capito, while the essays in the second volume touch on aspects of the Strasbourger’s theology and so update Otto Erich Strasser’s 1928 work, Capitos Beziehungen zu Bern, on Capito’s influence in Bern. Research on Capito has been hindered by the lack of scholarly tools such as bibliographies or editions, although one can find much related to Capito in the works cited in the Bucer bibliographies discussed above. Olivier Millet’s Correspondance de Wolfgang Capiton, which includes a brief summary of each letter’s contents, is a starting point for further research, although it is not widely available. It is being supplanted by Correspondence of Wolfgang Capito, a new translation by Erika Rummel, the first volume of which is now in print. The editors are also making the original Latin or German letters available online for subscribers to the Iter gateway (which includes not only many research libraries but also individual members of the Renaissance Society of America).³¹ This editorial project may generate new interest in the man who was the most prominent reformer in Strasbourg until he deferred to Bucer’s more vigorous personality.

Another reformer strongly influenced by Bucer during his formative years was Wolfgang Musculus, who underwent a short apprenticeship in Strasbourg before he was sent to Augsburg as a pastor. The Augsburg Interim forced Musculus to flee the Swabian city, and for the remainder of his life he taught theology at Bern’s academy. Musculus was the first Reformed theologian to write a Loci Communes, a theology textbook that went through several editions over the last third of the sixteenth century.

Until fairly recently, only Musculus’s political theology had received any scholarly attention because it was seen as one of the influences on the English state church.³² A conference in 1996 helped give greater prominence to other aspects of Musculus’s life and thought.³³ The biographical sketches by Rudolf Dellsperger and Marc van Wijnkoop Lüthi have now been joined by Reinhard Bodenmann’s full-length biography.³⁴ Lüthi is also assembling a register of Musculus’s correspondence, much of which is located in either Bern or Zofingen, with an eye to future publication.³⁵ The list of Musculus’s printed works reveals his importance both as a translator of patristic works and as a biblical exegete.³⁶ Craig Farmer’s Gospel of John in the Sixteenth Century, places Musculus’s exegesis in the context of patristic, Scholastic, and contemporary interpretations of the Gospel.

The most important of the Zurich theologians after Bullinger was Peter Martyr Vermigli, the Italian Augustinian who fled the Roman Inquisition in 1542 and died in Zurich in 1562 after teaching theology in both Strasbourg and Oxford. J. Patrick Donnelly’s Bibliography of the Works of Peter Martyr Vermigli not only contains information on all of the Italian theologian’s works, but also includes a register of his correspondence and a bibliography of secondary sources on Vermigli. It therefore supersedes the checklist of correspondence included in Marvin Anderson’s otherwise still useful study, Peter Martyr: A Reformer in Exile. Vermigli is the only Reformed theologian besides Calvin whose works are available in English translation: the Peter Martyr Library now has nine volumes published;³⁷ supplementing this series is Robert Kingdon’s The Political Thought of Peter Martyr Vermigli: Selected Texts and Commentary.

A few studies devoted to Vermigli were written before 1970, most notably Joseph McLelland’s work on his sacramental theology and Philip McNair’s study of his formative years in Italy.³⁸ The current interest in Vermigli more properly dates from the 1970s, however, when most of those now responsible for the bibliography and English translations began their research. In addition to Anderson’s book, that decade saw publications on Vermigli’s first stay in Strasbourg, on his eucharistic theology, and on the influence of Scholasticism on his thought.³⁹ A conference held in 1977 brought together many of those then studying Vermigli to share their research and stimulated work on the bibliography and translations mentioned above.⁴⁰ Frank James III’s study of Vermigli’s doctrine of predestination is the most recent contribution to this line of scholarship.⁴¹ Both these established scholars and a new generation of researchers gathered at another conference in 1999, and the essay collection that resulted is a useful introduction to the current state of Vermigli studies. McLelland’s essay looks back to developments since 1977, while Emidio Campi combines a brief biographical sketch with a discussion of Vermigli’s broader influence; both essays point to several areas for future research.⁴² Last but not least, the essays edited by James consider Vermigli’s relations with other reformers as well as important aspects of his exegetical and theological work.⁴³

Zurich’s influence outside Switzerland is illustrated in the thought of yet another late convert to the Reformed faith, the Polish nobleman Jan à Lasco. Like Vermigli, à Lasco was already in his forties when he broke with the Roman church, but in the remaining seventeen years of his life, he became one of the most international of all reformers. After seven years as superintendent of the church of East Frisia, he went to London where he became head of the Strangers’ Church. Following Mary’s accession to the English throne, à Lasco returned to Emden briefly, then became pastor of the refugee church in Frankfurt, and finally returned to his homeland in Poland in 1557, where he died three years later.

A nineteenth-century edition of à Lasco’s works and correspondence edited by Abraham Kuyper is still the basis for any study of the Polish-born reformer; to this should be added Cornel Zwierlein’s recent edition of à Lasco’s 1548 treatise on the Lord’s Supper.⁴⁴ Basil Hall’s John à Lasco provides a brief overview of à Lasco’s life in English. Oskar Bartel’s lengthier biography, Jan Laski, is a problematic German translation from the original Polish. Bartel’s biography has been largely supplanted by Henning Jurgens’s careful study, Johannes à Lasco in Ostfriesland, which, despite its title, is devoted almost equally to the period before à Lasco’s open break with Rome and his first stay in East Frisia, and by Dirk Rodgers’s John à Lasco in England. The seventeen conference papers contained in Strohm’s 2000 Johannes à Lasco reflect the range of à Lasco’s contacts and his influence.

À Lasco’s friend Albert Hardenberg later claimed at least partial credit for à Lasco’s conversion, but their relationship was not untroubled. Wim Janse has demonstrated that Hardenberg, who was driven from his post as cathedral preacher in Bremen because of his “Zwinglian” view of the Lord’s Supper, was actually a faithful student of Bucer. Janse’s work illustrates the many theological currents influencing the development of the Reformed tradition in northwestern Germany. J.-V. Pollet also discusses Bucer’s relationships with à Lasco and Hardenberg in his study of religious developments in the Low Countries and the lower Rhineland.⁴⁵

Further south in Germany, the conversion of the Electoral Palatinate to the Reformed confession in 1563 raised Heidelberg’s theology faculty to prominence. Despite its importance as the outpost of the Reformed Church within the Holy Roman Empire, the theological developments in the Palatinate have received relatively little scholarly attention. Derk Visser has published a full-length biography, Zacharias Ursinus, the Reluctant Reformer, while Erdmann Sturm’s Der junge Zacharias Ursin includes a list of his correspondence from 1551 to 1563. Christopher Burchill has also written a biographical sketch of Ursinus, as well as another on his colleague Hieronymus Zanchi.⁴⁶ Discussions of Zanchi have focused on his view of predestination and his conflict with Johannes Marbach in Strasbourg; John Farthing, in particular, has written several articles on various aspects of Zanchi’s thought.⁴⁷ Kaspar Olevianus has received less attention, but two articles on his life and career, as well as a bibliography of his works, were published in commemoration of the four hundredth anniversary of his death.⁴⁸ In addition to these works on individual theologians, research on the Reformed tradition in Heidelberg has clustered around three issues: the development of covenant theology, the theology and influence of the Heidelberg Catechism, and the conflict over church discipline that pitted Thomas Erastus, as spokesman for the Zurich position, against the Calvinist position defended by Olevianus.⁴⁹

The absence of French and Dutch theologians from this survey may be striking, but it is not surprising in view of the political turmoil and warfare as well as the relatively late establishment of Reformed academies and universities in both countries. The most significant French theologian besides Beza during this time, Lambert Daneau, spent considerable time in Geneva and the Netherlands. Paul de Félice’s brief nineteenth-century biography also includes an edition of Daneau’s surviving correspondence. Olivier Fatio’s study of Daneau’s years in Leiden was followed by a larger study of Daneau’s use of dialectic for exegesis and theology.⁵⁰ Most recently, Christoph Strohm has examined Daneau’s work to demonstrate the blending of humanism, both Aristotelian and Stoic philosophy, and legal training on the development of Reformed ethical thought.⁵¹

In Frühorthodoxie und Rationalismus, Ernst Bizer used Daneau, as well as Beza, Ursinus, and Zanchi, to illustrate the growing emphasis on reason within early Reformed orthodoxy. His argument brings us to the broader development of Reformed orthodoxy over the course of the sixteenth century, an issue that has received considerable attention in the last fifteen years, thanks to the revisionism of Richard Muller.

The Development of Reformed Orthodoxy

The older interpretation of early Reformed orthodoxy is best presented by Wilhelm Neuser’s contribution to volume 2 of the Handbuch der Dogmen- und Theologiegeschichte. The fact that Neuser is unable to cite other literature besides his own research on many of the developments he describes attests both to the dearth of studies and to Neuser’s own significant contribution to a better understanding of the development of the Reformed tradition; Goeters’s survey of Reformed confessions in Germany is the only parallel treatment. Neuser’s synthesis is shaped by an understanding of Reformed Scholasticism first laid out by Brian Armstrong and widely adopted by other scholars.⁵² This definition characterizes Reformed Scholasticism as emphasizing deductive reasoning based on Aristotelian philosophy, attributing to reason a place of equal standing with faith in theology, viewing scripture as a unified and comprehensive account used as the norm for determining orthodoxy, and having a pronounced interest in metaphysics.

Muller has criticized this definition, arguing instead that Protestant Scholasticism was a methodology used in the schools rather than a specific philosophy, that it made eclectic use not only of Aristotle but of other philosophical traditions as well, and that early Reformed orthodoxy was as indebted to the philological and exegetical priorities of humanism as it was to Scholastic method and the use of metaphysics.⁵³ Muller is equally adamant in his rejection of the older view that predestination served as the central organizing doctrine of Reformed orthodoxy. In a sense, Muller’s approach to the development of Reformed theology is the counterpart to Benedict’s reappraisal of the development of the Reformed Church more generally. Much of his vehemence is directed against an older generation of scholars who interpreted Calvin and his successors within a neo-orthodox framework and who held the Genevan Reformer up as the standard by which all subsequent theologians should be judged.⁵⁴ As a consequence, he is extremely critical of many of the works cited above.

Muller’s two-part discussion of “Calvin and the ‘Calvinists,’” updated in After Calvin, a collection of his previously published essays, is a provocative survey of the historiography of the transition from Reformation to Reformed orthodoxy that closes with an agenda for the reappraisal of the development of orthodoxy. He presents his own overview of that development in the same book and at greater length in the first volume of his four-volume Post-Reformation Reformed Dogmatics. Muller links the development of orthodoxy to generational change. The deaths of the first and second generation of theologians, most of them during the 1560s, coincided with a burst of doctrinal codification, as embodied in the Heidelberg Catechism and the many national confessions written during that decade. The writings of these reformers, and the confessions derived from them, in turn laid the foundation for all future developments in Reformed orthodoxy, as later generations elaborated on them and drew out their implications. The 1560s thus signaled the beginning of Protestant orthodoxy, whose first phase continued into the early seventeenth century. It was only during this phase that Reformed theology began to move outside of its south German and Swiss roots to become truly international. This early phase ended with the death of many of its leading figures and the resolution of the Arminian controversy at the Synod of Dort. The next generation constituted a second phase of early orthodoxy that was succeeded in the mid-seventeenth century by the high orthodoxy that extended well into the eighteenth century.

Muller’s redefinition of Protestant Scholasticism and his interest in Reformed orthodoxy has been taken up by other scholars, as is reflected by the essays in Protestant Scholasticism: Essays in Reassessment edited by Carl Trueman and R. Scott Clark and Reformation and Scholasticism: An Ecumenical Enterprise, edited by Willem van Asselt and Eef Dekker. Donald Sinnema’s studies of Scholastic method in the writings of Andreas Hyperius and Antoine de la Roche Chandieu, and his examinations of the discussion on the use of Ramist logic and Aristotelian ethics and physics in theology are particularly worth noting.⁵⁵ Common to the reappraisal of Protestant Scholasticism in these essays is greater sensitivity to intellectual and cultural context, emphasis on the importance of the exegetical tradition, and the recognition of continuities between the later Middle Ages, the Reformation, and orthodoxy.

What does this survey suggest about further directions for research on the Reformed tradition? As Muller has pointed out, very little work has been done on even the major figures of the later sixteenth and seventeenth century, let alone their more obscure contemporaries. The increasing availability of correspondence, commentaries, and other theological writings has opened the door for further research not only on the individuals described here but also on their successors and heirs. Just as important as the contribution of individual theologians to the development of the Reformed tradition is the establishment of the academies and universities within which those theologians worked. Muller is correct in arguing that Protestant Scholasticism can only be properly understood within the academic context that produced it. Schindling’s book on the Strasbourg academy, Humanistische Hochschule und freie Reichsstadt, is a detailed examination of a school that served as a model for many other Reformed schools, while Menk’s study of the academy at Herborn, Maag’s work on the Academy of Geneva and the French Huguenot academies, Clotz’s book on the university of Leiden, and Burnett on the university of Basel are examples of how to approach the study of institutions responsible for training Reformed pastors.⁵⁶ A recent conference volume highlights the connections between Reformed theology, philosophy, and law at the University of Heidelberg at the end of the sixteenth century, while Howard Hotson’s study of the Reformed encyclopedist Johann Heinrich Alsted illustrates the interplay between institutional factors and the intellectual currents of late humanism among Reformed intellectuals more generally. Hotson is one of several scholars who have discussed the attraction of Reformed intellectuals towards Ramism and Ramism’s place within Reformed academies and universities.⁵⁷

Yet another area that offers significant potential for future research is that of Reformed liturgy and worship. The Oxford History of Christian Worship (by Geoffrey Wainwright and Karen B. Westerfield Tucker) has three chapters on Reformed worship in various areas of Europe; two recent essay collections are also concerned either wholly or in part with Reformed worship, while the eucharistic liturgies used in a variety of Reformed churches throughout Europe are available in a modern edition.⁵⁸ In addition to the works on worship in German-speaking Switzerland described in Bruce Gordon’s essay in this volume, Bernard Roussel, Christian Grosse, and Andrew Spicer have published stimulating articles on reformed ritual and liturgical space in France and Geneva through the sixteenth and seventeenth centuries.⁵⁹

Finally, scholars might consider the pastoral impact of Reformed orthodoxy as embodied in its sermons. Most studies of Reformed preaching focus on the major figures—Bullinger for German-speaking Switzerland, and Calvin and Beza for Geneva—but H. O. Old has provided brief overviews of the preaching of Oecolampadius and the Strasbourg reformers, as well as longer discussions of Zwingli and Calvin, within his larger work on preaching during the Reformation.⁶⁰ The only work to match the broader picture drawn by current research on Lutheran preaching in Germany is Françoise Chevalier’s study of French Reformed sermons.⁶¹ Although they do not exist in the same quantity as Lutheran sermons, there are sufficient numbers of published Reformed sermons, especially from the later sixteenth and seventeenth century, to merit closer study. For instance, both Bullinger and his younger colleague Rudolf Gwalther produced commentaries on most of the books of the Bible in the form of Latin homilies. Examination of these sermons would give new insights into the implications of stylistic differences between Lutheran and Reformed sermons, as well as into Zurich’s specific theological contribution to the development of Reformed orthodoxy.

These few suggestions demonstrate that the development of the Reformed tradition in the later sixteenth and seventeenth centuries provides a wide open field for research. There is still much to learn for those willing to move beyond Calvin to recognize the broad roots and tremendous diversity that existed within the movement most properly known as Reformed.

Bibliography

ELECTRONIC RESOURCES

Bächtold, Hans Ulrich, Hans Jakob Haag, and Kurt Jacob Rüetschi. Neue Literatur zur zwinglischen Reformation: http://www.unizh.ch/irg/biblio.html.

Bullinger Letters Database: http://www.irg.uzh.ch/hbbw/datenbank_en.html

Calvini Opera Database 1.0. Edited by Herman J. Selderhuis. CD-ROM. Apeldoorn, Netherlands: Instituut voor Reformatieonderzoek, 2005.

Calvinism Resources Database: http://www.calvin.edu/library/database/card/

Concordia Seminary, St. Louis, MO: http://www.csl.edu/

Digital Library of Classic Protestant Texts: http://solomon.tcpt.alexanderstreet.com/.

Electronic Capito Project (Iter gateway): http://cf.itergateway.org/capito.

Fields, Paul. Calvin Bibliography [1997–]: http://www.calvin.edu/meeter/bibliography.

Herzog August Bibliothek, Wolfenbüttel, Germany: http://www.hab.de.

H. Henry Meeter Center for Calvin Studies, Grand Rapids, MI: http://www.calvin.edu/meeter.

IDC Publishers: http://www.idcpublishers.com.

Institute for Reformation Research, Theological University in Apeldoorn, the Netherlands: http://www.instituutreformatieonderzoek.nl/english.

Jan à Lasco Bibliothek, Emden, Germany: http://www.jalb.de/flshmenu/frameset.html.

PRIMARY SOURCES

Arbenz, Emil, and Hermann Wartmann, eds. Vadianische Briefsammlung, 1508–1540. Mitteilungen zur Vaterländischen Geschichte 24–30a. St. Gallen, Switzerland: Fehr, 1884–1913.

Bergier, Jean-François, et al., eds. Registres de la Compagnie des Pasteurs de Genève. Travaux d’humanisme et renaissance. Geneva: Droz, 1962–.

Bucer, Martin. Common Places of Martin Bucer. Translated and edited by David F. Wright. Courtenay Library of Reformation Classics 4. Abingdon, UK: Sutton Courtenay Press, 1972.

——. Correspondance de Martin Bucer. Edited by Jean Rott et al. Martini Buceri Opera Omnia, Series 3. Leiden: Brill, 1979–.

——. “De Regno Christi.” In Melanchthon and Bucer, translated and edited by Wilhelm Pauck, 155–394. Library of Christian Classics 19. Philadelphia: Westminster, 1969.

——. Deutsche Schriften. Edited by Robert Stupperich et al. Martini Buceri Opera Omnia, Series 1. Gütersloh, Germany: Gütersloher Verlagshaus G. Mohn, 1960–.

——. Martini Buceri Opera Latina. Edited by François Wendel et al. Martini Buceri Opera Omnia, Series 2. Paris: Presses universitaires; 1954; Leiden: Brill, 1982–.

Bullinger, Heinrich. Briefwechsel. Edited by Fritz Büsser et al. Heinrich Bullinger Werke, Part 2. Zurich: Theologischer Verlag, 1973–.

Busch, Eberhard, et al., eds. Reformierte Bekenntnisschriften. Neukirchen-Vluyn, Germany: Neukirchener Verlag, 2002–.

Cochrane, Arthur C., ed. Reformed Confessions of the Sixteenth Century. Philadelphia: Westminster, 1966.

Dufour, Alain, et al., eds. Correspondance de Théodore de Bèze: Recueillie par Hippolyte Aubert. Travaux d’humanisme et renaissance 40–. Geneva: Droz, 1960–.

Fraenkel, Pierre, and Luc Perrotet, eds. Théodore de Bèze: Cours sur les Epîtres aux Romains et aux Hébreux 1564–66 d’après les Notes de Marcus Widler. Thèses disputées à Genève, 1564–1567. Travaux d’humanisme et renaissance 226. Geneva: Droz, 1988.

Herminjard, A.-L., ed. Correspondance des Réformateurs dans les pays de langue Française. 9 vols. 1878–97. Reprint, Nieuwkoop, Netherlands: de Graaf, 1965–66.

Kingdon, Robert M. The Political Thought of Peter Martyr Vermigli: Selected Texts and Commentary. Geneva: Droz, 1980.

——, et al., eds. The Registers of the Consistory of Geneva at the Time of Calvin. Grand Rapids, MI: Eerdmans, 2000.

Kuyper, Abraham, ed. Joannis à Lasco opera tam edita quam inedita duobus voluminibus comprehensa. Amsterdam: Muller, 1866.

Lambert, Thomas, Isabella M. Watt, Robert M. Kingdon, and Jeffrey R. Watt. Registres du Consistoire de Genève au temps de Calvin. Travaux d’humanisme et renaissance. Geneva: Droz, 1996–.

Lenz, Max, ed. Briefwechsel Landgraf Philipps des Großmüthigen von Hessen mit Bucer. 3 vols. Publikationen aus den königlichen preussischen Stattsarchiven 5, 28, 47. Leipzig: Hirzel, 1880–91.

Müller, E. F. Karl, ed. Die Bekenntnisschriften der reformierten Kirche: In authentischen Texten mitgeschichtlicher Einleitung und Register. Leipzig: Deichert, 1903. Reprint, Zurich: Theologischer Buchhandlung, 1987.

Niesel, Wilhelm, ed. Bekenntnisschriften und Kirchenordnungen der nach Gottes Wort reformierten Kirche. Zurich: Evangelischer Verlag, 1938.

Pahl, Irmgard, ed. Coena Domini I. Die Abendmahlsliturgie der Reformationskirchen im 16./17. Jahrhundert. Spicilegium Friburgense 29. Fribourg, Switzerland: Universitätsverlag, 1983.

Rummel, Erika, ed. The Correspondence of Wolfgang Capito. Toronto: University of Toronto Press, 2005–.

Schiess, Traugott, ed. Briefwechsel der Brüder Ambrosius und Thomas Blaurer, 1509–1548. 3 vols. Freiburg im Breisgau: Fehsenfeld, 1908–12.

——, ed. Bullingers Korrespondenz mit den Graubündnern. 3 vols. Quellen zur Schweizergeschichte 23–25. 1904–6. Reprint, Nieuwkoop, Netherlands: de Graaf, 1968.

Staehelin, Ernst, ed. Briefe und Akten zum Leben Oekolampads, zum vierhundertjährigen Jubiläum der Basler Reformation. 2 vols. Quellen und Forschungen zur Reformationsgeschichte 10, 19. Leipzig: Heinsius, 1927–34.

Vermigli, Peter Martyr. Commentary on Aristotle’s Nicomachean Ethics, edited by Emidio Campi and Joseph McLelland. Peter Martyr Library 9; Sixteenth Century Essays and Studies 73. Kirksville, MO: Truman State University Press, 2006.

——. Commentary on the Lamentations of the Prophet, translated and edited by Dan Shute. Peter Martyr Library 6; Sixteenth Century Essays and Studies 55. Kirksville, MO: Truman State University Press, 2002.

——. Dialogue on the Two Natures in Christ, translated and edited by John Patrick Donnelly. Peter Martyr Library 2; Sixteenth Century Essays and Studies 31. Kirksville, MO: Truman State University Press, 1995.

——. Early Writings: Creed, Scripture, Church, translated and edited by Mario Di Gangi and Joseph C. McLelland. Peter Martyr Library 1; Sixteenth Century Essays and Studies 30. Kirksville, MO: Truman State University Press, 1994.

——. Life, Letters, and Sermons, translated and edited by John Patrick Donnelly. Peter Martyr Library 5; Sixteenth Century Essays and Studies 42. Kirksville, MO: Truman State University Press, 1999.

——. The Oxford Treatise and Disputation on the Eucharist, translated and edited by Joseph C. McLelland. Peter Martyr Library 7; Sixteenth Century Essays and Studies 56. Kirksville, MO: Truman State University Press, 2000.

——. The Peter Martyr Reader, edited by John Patrick Donnelly, Frank James III, and Joseph C. McLelland. Kirksville, MO: Truman State University Press, 1999.

——. Philosophical Works: On the Relation of Philosophy to Theology, translated and edited by Joseph C. McLelland. Peter Martyr Library 4; Sixteenth Century Essays and Studies 39. Kirksville, MO: Truman State University Press, 1996.

——. Predestination and Justification: Two Theological Loci, translated and edited by Frank James III. Peter Martyr Library 8; Sixteenth Century Essays and Studies 68. Kirksville, MO: Truman State University Press, 2003.

——. Sacred Prayers Drawn from the Psalms of David, translated and edited by John Patrick Donnelly. Peter Martyr Library 3; Sixteenth Century Essays and Studies 34. Kirksville, MO: Truman State University Press, 1996.

Zwierlein, Cornel A. “Ein verschollen geglaubter Abendmahlstraktat Johannes à Lascos von 1548.” Archiv für Reformationsgeschichte 92 (2001): 43–86.

SELECTED SECONDARY WORKS

Actes du Colloque Farel Neuchâtel, 29 Sept.–1er Oct. 1980. 2 vols. Cahiers de la Revue de Théologie et de Philosophie 9. Geneva: Revue de Théologie et de Philosophie, 1983.

Anderson, Marvin W. Peter Martyr: A Reformer in Exile (1542–1562): A Chronology of Biblical Writings in England and Europe. Bibliotheca humanistica et reformatorica 10. Niewkoop, Netherlands: de Graaf, 1975.

Archive for Reformation History [Archiv für Reformationsgeschichte]. Literature review supplement nos. 1– (1972–).

Armstrong, Brian G. “Calvin and Calvinism.” In Reformation Europe: A Guide to Research II, edited by William S. Maltby, 75–103. St. Louis, MO: Center for Reformation Research, 1992.

——. Calvinism and the Amyraut Heresy: Protestant Scholasticism and Humanism in Seventeenth-Century France. Madison: University of Wisconsin Press, 1969.

Arnold, Matthieu, and Berndt Hamm, eds. Martin Bucer zwischen Luther und Zwingli. Spätmittelalter und Reformation, Neue Reihe 23. Tübingen: Mohr Siebeck, 2003.

Asselt, Willem J. von, and Eef Dekker, eds. Reformation and Scholasticism: An Ecumenical Enterprise. Grand Rapids, MI: Baker Academic, 2001.

Augustijn, Cornelis. “Farel und Calvin in Bern 1537–1538.” In Calvin im Kontext der Schweizer Reformation, edited by Peter Opitz, 9–23. Zurich: Theologischer Verlag, 2003.

Bächtold, Hans Ulrich, et al. “Literatur zur schweizerischen/zwinglischen Reformation.” Zwingliana 13– (1969–). Available online at http://www.unizh.ch/irg/biblio.html.

Backus, Irena. “The Disputations of Baden, 1526, and Berne, 1528: Neutralizing the Early Church.” Studies in Reformed Theology and History 1/1 (1993): 1–130.

——. The Reformed Roots of the English New Testament: The Influence of Theodore Beza on the English New Testament. Pittsburgh, PA: Pickwick Press, 1980.

——. “What Prayers for the Dead in the Tridentine Period? [Pseudo-] John of Damascus, ‘De his qui in fide dormierunt’ and its ‘Protestant’ Translation by Johannes Oecolampadius.” In Das reformierte Erbe. Festschrift für Gottfried W. Locher zu seinem 80. Geburtstag, edited by Heiko A. Oberman et al., 2:13–24. Zwingliana 19/2. Zurich: Theologischer Verlag, 1992.

——, ed. Théodore de Bèze (1519–1605). Actes du Colloque de Genève (septembre 2005). Geneva: Droz, 2007.

Baker, J. Wayne. “The Reformation at Zurich in the Thought and Theology of Huldrych Zwingli and Heinrich Bullinger.” In Reformation Europe: A Guide to Research II, edited by William S. Maltby, 46–73. St. Louis, MO: Center for Reformation Research, 1992.

Balke, Willem. “Jean Calvin und Pierre Viret.” In Calvin im Kontext der Schweizer Reformation, edited by Peter Opitz, 57–92. Zurich: Theologischer Verlag, 2003.

Barnaud, Jean. Pierre Viret. Sa vie et son oeuvre (1511–1571). St.-Amans, France: Carayol, 1911. Reprint, Nieuwkoop, Netherlands: de Graaf, 1973.

Bartel, Oskar. Jan Laski. Translated by Arnold Starke. Berlin: Evangelische Verlagsanstalt, 1981.

Bäumlin, R. “Naturrecht und obrigkeitliches Kirchenregiment bei Wolfgang Musculus.” In Für Kirche und Recht. Festschrift für Johannes Heckel, edited by Sigfried Grundmann, 120–43. Cologne/Graz: Böhlau, 1959.

Bavaud, Georges. Le réformateur Pierre Viret (1511–1571): Sa théologie. Histoire et société 10. Geneva: Labor et Fides, 1986.

Benedict, Philip. Christ’s Churches Purely Reformed: A Social History of Calvinism. New Haven, CT: Yale University Press, 2002.

Bierma, Lyle D. “The Doctrine of the Sacraments in the Heidelberg Catechism: Melanchthonian, Calvinist or Zwinglian?” Studies in Reformed Theology and History 4 (1999): 1–48.

——. German Calvinism in the Confessional Age: the Covenant Theology of Caspar Olevianus. Grand Rapids, MI: Baker Books, 1996.

Bizer, Ernst. Frühorthodoxie und Rationalismus. Theologische Studien 71. Zurich: EVZ-Verlag, 1963.

Blacketer, Raymond A. The School of God: Pedagogy and Rhetoric in Calvin’s Interpretation of Deuteronomy. Dordrecht: Springer, 2006.

Bodenmann, Reinhard. Wolfgang Musculus (1497–1563): Destin d’un autodidacte lorrain au siècle des Réformes. Travaux d’humanisme et renaissance 343. Geneva: Droz, 2000.

Bray, John S. Theodore Beza’s Doctrine of Predestination. Bibliotheca humanistica et reformatorica 12. Nieuwkoop, Netherlands: de Graaf, 1975.

Büsser, Fritz. “Bullingers Festtagspredigten (1558). Die Zürcher Reformation zwischen Tradition und Erneuerung.” In Oratio: Das Gebet in patristischer und reformatorischer Sicht. Festschrift Alfred Schindler, edited by Emidio Campi, Leif Grane, and Adolf Martin Ritter, 175–83. Göttingen: Vandenhoeck & Ruprecht, 1999.

——. “H. Bullingers 100 Predigten über die Apokalypse.” Zwingliana 27 (2000): 117–31.

Burchill, C. J. “Girolamo Zanchi: Portrait of a Reformed Theologian and His Work.” Sixteenth Century Journal 15 (1984): 185–207.

——. “On the Consolation of a Christian Scholar: Zacharius Ursinus (1534–83) and the Reformation in Heidelberg.” Journal of Ecclesiastical History 37 (1986): 565–83.

Burnett, Amy Nelson. “Basel and the Wittenberg Concord.” Archiv für Reformationsgeschichte 96 (2005): 33–56.

——. “The Myth of the Swiss Lutherans: Martin Bucer and the Eucharistic Controversy in Bern.” Zwingliana 32 (2005): 45–70.

——. Teaching the Reformation: Ministers and Their Message in Basel, 1529–1629. Oxford Studies in Historical Theology. New York: Oxford University Press, 2006.

——. “‘To Oblige My Brethren’: The Reformed Funeral Sermons of Johann Brandmüller.” Sixteenth Century Journal 36 (2005): 37–54.

Campi, Emidio. “Streifzug durch Vermiglis Biographie.” In Peter Martyr Vermigli, edited by Campi et al., 17–36.

Campi, Emidio, et al., eds. Peter Martyr Vermigli: Humanism, Republicanism, Reformation, Travaux d’Humanisme et renaissance 365. Geneva: Droz, 2002.

Chevalier, Françoise. Prêcher sous l’édit de Nantes: La prédication réformée au XVIIe siècle en France. Histoire et société 30. Geneva: Labor et Fides, 1994.

Chareyre, Philippe. “‘Les derniers miracles de Viret vivant et mourant.’ Pierre Viret et la réformation du Béarn (1567–1571).” Bulletin de la Société de l’Histoire du Protestantisme Français 144 (1998): 841–80.

Clotz, Henrike L. Hochschule für Holland: Die Universität Leiden in Spannungsfeld zwischen Provinz, Stadt und Kirche, 1575–1619. Stuttgart: Franz Steiner, 1998.

Corda, Salvatore. Veritas Sacramenti: A Study in Vermigli’s Doctrine of the Lord’s Supper. Zürcher Beiträge zur Reformationsgeschichte 6. Zurich: Theologischer Verlag, 1975.

De Boer, E. A. John Calvin on the Visions of Ezekiel: Historical and Hermeneutical Studies in John Calvin’s ‘Sermons Inédits,’ Especially on Ezekiel 36–48. Leiden: Brill, 2004.

De Klerk, Peter, and Paul Fields. “Calvin [and Calvinism] Bibliography.” Calvin Theological Journal 7– (1972–).

Dellsperger, Rudolf. “Wolfgang Musculus (1497–1563), Prädikant bei Hl. Kreuz von 1531 bis 1548.” In Die Augsburger Kirchenordnung von 1537 und ihr Umfeld. Edited by Reinhard Schwarz, 91–111. Gütersloh: Gerd Mohn, 1988.

——. “Wolfgang Musculus (1497–1563): Leben und Werk.” In Wolfgang Musculus (1497–1563) und die oberdeutsche Reformation. Edited by Rudolf Dellsperger et al., 23–41. Colloquia Augustana 6. Berlin: Akademischer Verlag, 1997.

Dellsperger, Rudolf, et al., eds. Wolfgang Musculus (1497–1563) und die oberdeutsche Reformation. Colloquia Augustana 6. Berlin: Akademischer Verlag, 1997.

Delval, Michel. “Orthodoxie et Prédication: Théodore de Bèze.” Bulletin de la Société de l’Histoire du Protestantisme Français 134 (1988): 693–97.

——. “La Prédication d’un Réformateur au XVIe Siècle: L’activité homilétique de Théodore de Bèze.” Mélanges de Science Religieuse 41 (1984): 61–86.

DeVries, Dawn. “Calvin’s Preaching.” In McKim, Cambridge Companion to John Calvin, 106–24.

Donnelly, John Patrick. Calvinism and Scholasticism in Vermigli’s Doctrine of Man and Grace. Studies in Medieval and Renaissance Thought 18. Leiden: Brill, 1976.

Donnelly, John Patrick, Robert M. Kingdon, and Marvin W. Anderson, eds. A Bibliography of the Works of Peter Martyr Vermigli. Sixteenth Century Essays and Studies 13. Kirksville, MO: Sixteenth Century Journal Publishers, 1990.

Edmondson, Stephen. Calvin’s Christology. Cambridge: Cambridge University Press, 2004.

Farmer, Craig S. The Gospel of John in the Sixteenth Century: The Johannine Exegesis of Wolfgang Musculus. Oxford Studies in Historical Theology. New York: Oxford University Press, 1997.

Farthing, John L. “Christ and the Eschaton: The Reformed Eschatology of Jerome Zanchi.” In Later Calvinism: International Perspectives, edited by W. Fred Graham, 333–54. Sixteenth Century Essays and Studies 22. Kirksville, MO: Sixteenth Century Journal Publishers, 1994.

——. “‘De coniugio spirituali’: Jerome Zanchi on Ephesians 5:22–33.” Sixteenth Century Journal 24 (1993): 621–52.

——. “‘Foedus Evangelicum’: Jerome Zanchi on the Covenant.” Calvin Theological Journal 29 (1994): 149–67.

——. “Holy Harlotry: Jerome Zanchi and the Exegetical History of Gomer (Hosea 1–3).” In Biblical Interpretation in the Era of the Reformation: Essays Presented to David C. Steinmetz in Honor of His Sixtieth Birthday, edited by Richard A. Muller and John L. Thompson, 292–312. Grand Rapids, MI: Eerdmans, 1996.

——. “Patristics, Exegesis, and the Eucharist in the Theology of Girolamo Zanchi.” In Protestant Scholasticism, Essays in Reassessment, edited by Trueman and Clark, 79–95.

Fatio, Olivier. Méthode et Théologie: Lambert Daneau et les débuts de la scholastique réformée. Travaux d’ humanisme et renaissance 147. Geneva: Droz, 1976.

——. Nihil pulchrius ordine: Contribution à l’étude de l’établissement de la discipline ecclésiastique aux Pays-Bas ou Lambert Daneau aux Pays-Bas (1581–1583). Leiden: Brill, 1971.

Feingold, Mordechai, et al., eds. The Influence of Peter Ramus: Studies in Sixteenth and Seventeenth Century Philosophy and the Sciences. Schwabe-Philosophica 1. Basel: Schwabe, 2001.

Félice, Paul de. Lambert Daneau (de Beaugency-sur-Loire), pasteur et professeur en théologie, 1530–1595: Sa vie, ses oeuvrages, ses lettres inédites. Geneva: Slatkine Reprints, 1971.

Ficker, Johannes. Thesaurus Baumianus: Verzeichnis der Briefe und Akten. Strasbourg: Kaiserliche Universitäts- und Landesbibliothek Selbstverlag, 1905.

Foxgrover, David, ed. Calvin and the Company of Pastors: Papers Presented at the 14th Colloquium of the Calvin Studies Society. Grand Rapids, MI: CRC Product Services, 2004.

——, ed. Calvin, Beza and Later Calvinism: Papers Presented at the 15th Colloquium of the Calvin Studies Society. Grand Rapids, MI: CRC Product Services, 2006.

Freedman, Joseph S. “The Diffusion of the Writings of Petrus Ramus in Central Europe, c. 1570–c. 1630.” Renaissance Quarterly 46 (1993): 98–152.

——. “Ramus and the Use of Ramus at Heidelberg within the Context of Schools and Universities in Central Europe, 1572–1622.” In Strohm et al., Späthumanismus und reformierte Konfession, 93–126.

Gäbler, Ulrich. “Das Zustandekommen des Consensus Tigurinus vom Jahre 1549.” Theologische Literaturzeitung 104 (1979): 321–332.

Gardy, Frédéric, and Alain Dufour, eds. Bibliographie des oeuvres théologiques, littéraires, historiques et juridiques de Th. de Bèze. Travaux d’humanisme et renaissance 41. Geneva: Droz, 1960.

Geisendorf, Paul-F. Théodore de Bèze. Geneva: Labor et Fides, 1949.

Gilmont, Jean François. John Calvin and the Printed Book. Translated by Karin Maag. Kirksville, MO: Truman State University Press, 2005. Originally published as Jean Calvin et le livre imprimé (Geneva: Droz, 1997).

——. “L’oeuvre imprimé de Guillaume Farel.” In Actes du Colloque Farel Neuchâtel, 29 Sept.–1er Oct. 1980. Cahiers de la Revue de Théologie et de Philosophie 9/2. Geneva: Revue de Théologie et de Philosophie, 1983.

Goeters, J. F. G. “Bibliographia Oleviana.” Monatshefte für evangelische Kirchengeschichte des Rheinlandes 37/38 (1988/89): 320–37.

——. “Genesis, Formen und Hauptthemen des reformierten Bekenntnisses in Deutschland. Eine Übersicht.” In Die reformierte Konfessionalisierung in Deutschland—das Problem der “Zweiten Reformation”: Wissenschaftliches Symposion des Vereins für Reformationsgeschichte 1985, edited by Heinz Schilling, 44–59. Schriften des Vereins für Reformationsgeschichte 195. Gütersloh, Germany: Gerd Mohn, 1986.

Greschat, Martin. Martin Bucer: Ein Reformator und seine Zeit 1491–1551. Munich: Beck, 1990. Translated by Stephen E. Buckwalter as Martin Bucer: A Reformer and His Times (Louisville, KY: Westminster John Knox Press, 2004).

Grosse, Christian. “Anthropologie historique: Les rituels réformés (XVIe–XVIIe siècles).” Bulletin de la Société de l’histoire du Protestantisme Français 148 (2002): 979–1009.

——. “‘En esprit et en vérité’? La part du rituel dans la culture religieuse réformé (Genève, XVI siècle).” In Selderhuis, Calvinus Praeceptor Ecclesiae, 303–21.

——. “Places of Sanctification: The Liturgical Sacrality of Genevan Reformed Churches, 1535–1566.” In Sacred Space in Early Modern Europe, edited by Will Coster and Andrew Spicer, 60–80. Cambridge: Cambridge University Press, 2005.

Gründler, Otto. Die Gotteslehre Girolamo Zanchis und ihre Bedeutung für seine Lehre von der Prädestination. Beiträge zur Geschichte und Lehre der Reformierten Kirche 20. Neukirchen-Vluyn, Germany: Neukirchener Verlag, 1965.

Guillaume Farel, 1489–1565: Biographie nouvelle, écrite d’après les documents originaux par un groupe d’historiens, professeurs et pasteurs de Suisse, de France et d’Italie. Neuchâtel/Paris, 1930. Reprint, Geneva: Slatkine, 1978.

Hall, Basil. John à Lasco (1499–1560). A Pole in Reformation England. Friends of Dr. Williams’s Library Lectures 25. London: Dr. Williams’s Trust, 1971.

Helm, Paul. John Calvin’s Ideas. 2nd edition. Oxford: Oxford University Press, 2004.

Henss, Walter. Der Heidelberger Katechismus im konfessionspolitischen Kräftespiel seiner Frühzeit: Historisch-bibliographische Einführung der ersten vollständigen deutschen, der sogenannten 3. Auflage von 1563 und der darzugehörigen lateinischen Fassung. Zurich: Theologischer Verlag, 1983.

Heron, Alasdair. “Calvin and Bullinger 1536–1549.” In Profile des reformierten Protestantismus aus vier Jahrhunderten. Vorträge der ersten Emder Tagung zur Geschichte des reformierten Protestantismus, edited by Matthias Freudenberg, 49–69. Wuppertal, Germany: Foedus, 1999.

Holder, R. Ward. John Calvin and the Grounding of Interpretation: Calvin’s First Commentaries. Leiden: Brill, 2006.

Hollweg, Walter. Neue Untersuchungen zur Geschichte und Lehre des Heidelberger Katechismus. Beiträge zur Geschichte und Lehre der Reformierten Kirche 13. Neukirchen, Germany: Neukirchener Verlag, 1961.

Hotson, Howard. Commonplace Learning: Ramism and Its German Ramifications, 1543–1630. Oxford: Oxford University Press, 2007.

——. Johann Heinrich Alsted 1588–1638: Between Renaissance, Reformation, and Universal Reform. Oxford Historical Monographs. Oxford: Clarendon, 2000.

Jacobs, Elfriede. Die Sakramentslehre Wilhelm Farels. Zürcher Beiträge zur Reformationsgeschichte 10. Zurich: Theologisches Verlag, 1978.

James, Frank A., III. Peter Martyr Vermigli and Predestination: The Augustinian Inheritance of an Italian Reformer. Oxford Theological Monographs. Oxford: Clarendon, 1998.

——. ed. Peter Martyr Vermigli and the European Reformations. Studies in the History of Christian Traditions 115. Leiden: Brill, 2004.

Janse, Wim. “À Lasco und Albert Hardenberg: Einigkeit im Dissens.” In Strohm, Johannes à Lasco, 261–82.

——. Albert Hardenberg als Theologe: Profil eines Bucer-Schülers. Studies in the History of Christian Thought 57. Leiden: Brill, 1994.

Jung, Martin H. “Abendmahlsstreit: Brenz und Oekolampad.” Blätter für württembergische Kirchengeschichte 100 (2000): 143–61.

Jürgens, Henning P. Johannes à Lasco in Ostfriesland: Der Werdegang eines europäischen Reformators. Spätmittelalter und Reformation Neue Reihe 18. Tübingen, Germany: Mohr Siebeck, 2002.

Kickel, W. Vernunft und Offenbarung bei Theodore Beza; Zum Problem des Verhältnisses von Théologie, Philosophie und Staat. Beiträge zur Geschichte und Lehre der Reformierten Kirche 25. Neukirchen-Vluyn, Germany: Neukirchener Verlag, 1978.

Kittelson, James M. Wolfgang Capito, From Humanist to Reformer. Studies in Medieval and Reformation Thought. Leiden: Brill, 1975.

Krans, Jan. Beyond What Is Written: Erasmus and Beza as Conjectural Critics of the New Testament. Leiden: Brill, 2006.

Kreßner, Helmut. Schweizer Ursprünge des anglikanischen Staatskirchentums. Schriften des Vereins für Reformationsgeschichte 170. Gütersloh: Bertelsmann, 1953.

Krieger, Christian, and Marc Lienhard, eds. Martin Bucer and Sixteenth Century Europe. Actes du colloque de Strasbourg, 28–31 août 1991. 2 vols. Studies in Medieval and Reformation Thought 52–53. Leiden: Brill, 1993.

Kuhr, Olaf. “Die Macht des Bannes und der Buße”: Kirchenzucht und Erneuerung der Kirche bei Johannes Oekolampad (1482–1531). Basler und Berner Studien zur historischen und systematischen Théologie 68. Bern: Peter Lang, 1999.

——. “The Significance of Oecolampadius and the Basel Discipline Ordinance for the Institution of Ecclesiastical Discipline in Geneva.” Scottish Bulletin of Evangelical Theology 16 (1998): 19–33.

Lindberg, Carter, ed. The Reformation Theologians: An Introduction to Theology in the Early Modern Period. Oxford: Blackwell, 2002.

Linder, Robert. “Brothers in Christ: Pierre Viret and John Calvin as Soul-Mates and Co-Laborers in the Work of the Reformation.” In Calvin Studies Society Papers 1995, 1997. Edited by David Foxgrover, 134–58. Grand Rapids, MI: CRC Product Services, 1998.

——. The Political Ideas of Pierre Viret. Travaux d’humanisme et renaissance 64. Geneva: Droz, 1964.

Locher, Gottfried W., ed. Der Berner Synodus von 1532: Edition und Abhandlungen zum Jubiläumsjahr 1982. 2 vols. Neukirchen-Vluyn: Neukirchener Verlag, 1984–88.

Lüthi, Marc van Wijnkoop. “Druckwerkeverzeichnis des Wolfgang Musculus (1497–1563).” In Wolfgang Musculus (1497–1563) und die oberdeutsche Reformation, edited by Rudolf Dellsperger, 351–414. Colloquia Augustana 6. Berlin: Akademischer Verlag, 1997.

——. “Wolfgang Musculus in Bern (1549–1563).” In Dellsperger, Wolfgang Musculus, 281–98.

Maag, Karin. “The Huguenot Academies: Preparing for an Uncertain Future.” In Mentzer and Spicer, Society and Culture in the Huguenot World, 139–56.

——. Seminary or University? The Genevan Academy and Reformed Higher Education, 1560–1620. St. Andrews Studies in Reformation History. Aldershot, Hants: Scolar Press, 1995.

——, and John D. Witvliet, eds. Worship in Medieval and Early Modern Europe: Change and Continuity in Religious Practice. Notre Dame, IN: University of Notre Dame Press, 2004.

——, and Paul Fields. “Calvin in Context: Current Resources.” In The Cambridge Companion to John Calvin, edited by Donald K. McKim, 317–29. Cambridge: Cambridge University Press, 2004.

Mallinson, Jeffrey. Faith, Reason, and Revelation in Theodore Beza (1519–1605). Oxford Theological Monographs. Oxford: Oxford University Press, 2003.

Manetsch, Scott M. Theodore Beza and the Quest for Peace in France, 1572–1598. Studies in Medieval and Reformation Thought 79. Leiden: Brill, 2000.

Maruyama, Tadataka. The Ecclesiology of Theodore Beza. Travaux d’humanisme et renaissance 166. Geneva: Droz, 1978.

McKim, Donald K., ed. The Cambridge Companion to John Calvin. Cambridge: Cambridge University Press, 2004.

McLelland, Joseph C. “From Montreal to Zurich (1949–1999): Vermigli Studies Today.” In Campi et al., Peter Martyr Vermigli, 9–16.

——. The Visible Words of God: An Exposition of the Sacramental Theology of Peter Martyr Vermigli. Grand Rapids, MI: Eerdmans, 1957.

——, ed. Peter Martyr Vermigli and Italian Reform. Waterloo, Ontario: Wilfrid Laurier University Press, 1980.

McNair, Philip M. J. Peter Martyr in Italy: An Anatomy of Heresy. Oxford: Clarendon, 1967.

McNeill, John T. The History and Character of Calvinism. New York: Oxford University Press, 1954.

Menk, Gerhard. “Caspar Olevian während der Berleburger und Herborner Zeit (1577–1587): Ein Beitrag zum Selbstverständnis des frühen deutschen Kalvinismus.” Monatsheft für evangelische Kirchengeschichte des Rheinlandes 37/38 (1988/89): 139–204.

——. Die Hohe Schule Herborn in ihrer Frühzeit (1584–1660): Ein Beitrag zum Hochschulwesen des deutschen Kalvinismus im Zeitalter der Gegenreformation. Wiesbaden: Historische Kommission für Nassau, 1981.

Mentzer, Raymond A., and Andrew Spicer, eds. Society and Culture in the Huguenot World, 1559–1685. Cambridge: Cambridge University Press, 2002.

Millet, Olivier. Correspondance de Wolfgang Capiton (1478–1541). Analyse et index (D’après le Thesaurus Baumianus et autres sources). Publications de la Bibliothèque nationale et universitaire de Strasbourg 8. Strasbourg: [Bibliothèque nationale et universitaire de Strasbourg], 1982.

Moltmann, Jürgen. Pradestination und Perseveranz, Geschichte und Bedeutung der reformierten Lehre “de perseverantia sanctorum.” Beiträge zur Geschichte und Lehre der Reformierten Kirche 12. Neukirchen-Vluyn, Germany: Neukirchener Verlag, 1961.

Müller, Karl. “Caspar Olevian—Reformator aus Leidenschaft. Zum 400. Todestag am 5. Marz 1987.” Monatsheft für evangelische Kirchengeschichte des Rheinlandes 37/38 (1988/89): 13–138.

Muller, Richard A. After Calvin: Studies in the Development of a Theological Tradition. Oxford Studies in Historical Theology. New York: Oxford University Press, 2002.

——. Post-Reformation Reformed Dogmatics: The Rise and Development of Reformed Orthodoxy, ca. 1520 to ca. 1725. 4 vols. 2nd ed. Grand Rapids, MI: Baker, 2003.

——. “The Problem of Protestant Scholasticism: A Review and Definition.” In Asselt and Dekker, Reformation and Scholasticism, 45–64.

——. “Reformation, Orthodoxy, ‘Christian Aristotelianism,’ and the Eclecticism of Early Modern Philosophy.” Dutch Review of Church History 81 (2001): 306–25.

——. The Unaccommodated Calvin: Studies in the Foundation of a Theological Tradition. Oxford Studies in Historical Theology. New York: Oxford University Press, 2000.

Neuser, Wilhelm H. “Dogma und Bekenntnis in der Reformation: Von Zwingli und Calvin bis zur Synode von Westminster.” In Handbuch der Dogmen- und Théologiegeschichte. Vol. 2, Die Lehrentwicklung im Rahmen der Konfessionalität, edited by Carl Andresen and Adolf Martin Ritter, 167–352. Göttingen, Germany: Vandenhoeck & Ruprecht, 1998.

Oberman, Heiko A. “Calvin and Farel: The Dynamics of Legitimation in Early Calvinism.” Journal of Early Modern History 2 (1998): 32–60.

Old, Hughes Oliphant. “The Homiletics of John Oecolampadius and the Sermons of the Greek Fathers.” In Communio sanctorum: Mélanges offerts à Jean-Jacques von Allemen. Edited by Yves Congar et al., 239–50. Geneva: Labor et Fides, 1982.

——. The Reading and Preaching of the Scriptures in the Worship of the Christian Church. Vol. 4, The Age of the Reformation. Grand Rapids, MI: Eerdmans, 2002.

Opitz, Peter, ed. Calvin im Kontext der Schweizer Reformation. Zurich: Theologischer Verlag, 2003.

Parker, Thomas H. L. Calvin’s Preaching. Louisville, KY: Westminster/John Knox Press, 1992.

Pitassi, Maria Cristina. Edifier ou instruire? Les avatars de la liturgie réformée du XVIe au XVIIIe siècle. Paris: Campion, 2000.

Pollet, J. V. Martin Bucer: Études sur les relations de Bucer avec les Pays-Bas, l’Électorat de Cologne et lAllemagne du Nord. 2 vols. Studies in Medieval and Reformation Thought 33–34. Leiden: Brill, 1985.

Raitt, Jill. The Colloquy of Montbéliard: Religion and Politics in the Sixteenth Century. New York: Oxford University Press, 1993.

——. The Eucharistic Theology of Theodore Beza: Development of the Reformed Position. AAR Studies in Religion 4. Chambersburg, PA: American Academy of Religion, 1972.

——, ed. Shapers of Religious Traditions in Germany, Switzerland and Poland, 1560–1600. New Haven, CT: Yale University Press, 1981.

Rodgers, Dirk. John à Lasco in England. American University Studies, Series 7; Theology and Religion 168. New York: Peter Lang, 1994.

Rorem, Paul. Calvin and Bullinger on the Lord’s Supper. Nottingham, UK: Grove Books, 1989.

Roussel, Bernard. “‘Ensevelir honnestement les corps’: Funeral Corteges and Huguenot Culture. In Mentzer and Spicer, Society and Culture in the Huguenot World, 193–208.

——. “Pierre Viret en France (septembre 1561–aout 1565).” Bulletin de la Société de l’Histoire du Protestantisme Français 144 (1998): 803–39.

Scheurer, Rémy, and Dominique Quadioni. “Répertoire de la Correspondance de Guillaume Farel.” In Actes du Colloque Farel Neuchâtel, 29 Sept.–1er Oct. 1980. Cahiers de la Revue de Théologie et de Philosophie 9/2. Geneva: Revue de Théologie et de Philosophie, 1983.

Schindling, Anton. Humanistische Hochschule und freie Reichsstadt: Gymnasium und Akademie in Straßburg 1538–1621, Veröffentlichungen des Instituts für europäische Geschichte Mainz 77. Wiesbaden: Franz Steiner, 1977.

Seebaß, Gottfried. “Bucer-Forschung seit dem Jubiläumsjahr 1991.” Theologische Rundshau 62 (1997): 271–300.

——. Martin Bucer (1491–1551). Bibliographie. Gütersloh, Germany: Mohn, 2005.

Selderhuis, Herman J. Calvin’s Theology of the Psalms. Grand Rapids, MI: Baker Academic, 2007.

——, ed. Calvinus Praeceptor Ecclesiae: Papers of the International Congress of Calvin Research. Geneva: Droz, 2004.

Sinnema, Donald. “Antoine de Chandieu’s Call for a Scholastic Reformed Theology (1580).” In Later Calvinism: International Perspectives, edited by W. Fred Graham, 159–90. Sixteenth Century Essays and Studies 22. Kirksville, MO: Sixteenth Century Publishers, 1994.

——. “Aristotle and Early Reformed Orthodoxy: Moments of Accommodation and Antithesis.” In Christianity and the Classics: The Acceptance of a Heritage, edited by Wendy E. Helleman, 119–48. Lanham, MD: University Press of America, 1990.

——. “The Discipline of Ethics in Early Reformed Orthodoxy” Calvin Theological Journal 28 (1993): 10–44.

——. “The Distinction between Scholastic and Popular: Andreas Hyperius and Reformed Scholasticism.” In Trueman and Clark, Protestant Scholasticism, 127–43.

Spicer, Andrew. “‘Qui est de Dieu, oit la parole de Dieu’: The Huguenots and Their Temples.” In Mentzer and Spicer, Society and Culture in the Huguenot World, 175–92.

Spijker, Willem van’t. “Bucer als Zeuge Zanchis im Strassburger Prädestinationsstreit.” In Reformiertes Erbe, Festschrift für G.W. Locher, edited by Heiko A. Oberman et al., 327–42. Zwinglia 19/1. Zurich: Theologischer Verlag, 1992.

Staehelin, Ernst. “Bibliographische Beiträge zum Lebenswerk Oekolampads.” Basler Zeitschrift für Geschichte und Altertumskunde 27 (1928): 191–234.

——. “Oekolampad-Bibliographie (Verzeichnis der im 16. Jahrhundert erschienenen Oekolampaddrücke).” Basler Zeitschrift für Geschichte und Altertumskunde 17 (1918): 1–119.

——. Das theologische Lebenswerk Johannes Oekolampads. Quellen und Forschungen zur Reformationsgeschichte. Leipzig: Heinsius, 1939.

Stam, Frans Pieter van. “Das Verhältnis zwischen Bullinger und Calvin während Calvins erstem Aufenthalt in Genf.” In Opitz, Calvin im Kontext, 25–40.

Steinmetz, David C. Reformers in the Wings: From Geiler von Kaysersberg to Theodore Beza. 2nd ed. Oxford: Oxford University Press, 2001.

——. “The Theology of Calvin and Calvinism.” In Reformation Europe: A Guide to Research, edited by Steven Ozment, 211–32. St. Louis, MO: Center for Reformation Research, 1982.

Stephens, W. Peter. “Bullinger’s Sermons on the Apocalypse.” In Die Zürcher Reformation: Ausstrahlungen und Rückwirkungen; Wissenschaftliche Tagung zum hundertjährigen Bestehen des Zwinglivereins (29. Oktober bis 2. November 1997 in Zürich), edited by Alfred Schindler and Hans Stickelberger, 261–80. Zürcher Beiträge zur Reformationsgeschichte 18. Bern: Peter Lang, 2001.

Stierle, Beate. Capito als Humanist. Gütersloh, Germany: Mohn, 1974.

Strasser, Otto Erich. Capitos Beziehungen zu Bern. Quellen und Abhandlungen zur Schweizerischen Reformationsgeschichte n.s. 4, no. 7. Leipzig: Heinsius, 1928.

Strehle, Stephen. Calvinism, Federalism, and Scholasticism: A Study of the Reformed Doctrine of the Covenant. Basler und Berner Studien zur historischen und systematischen Theologie 58. New York: Lang, 1988.

Strohm, Christoph. Ethik im frühen Calvinismus: Humanistische Einflüsse, philosophische, juristische und theologische Argumentationen sowie mentalitätsgeschichtliche Aspekte am Beispiel des Calvinschülers Lambertus Danaeus. Arbeiten zur Kirchengeschichte 65. Berlin: de Gruyter, 1996.

——. “Theologie und Zeitgeist: Beobachtungen zum Siegeszug der Methode des Petrus Ramus am Beginn der Moderne.” Zeitschrift für Kirchengeschichte 110 (1999): 352–71.

——, ed. Johannes à Lasco: Polnischer Baron, Humanist und europäischer Reformator. Spätmittelalter und Reformation Neue Reihe 14. Tübingen: Mohr Siebeck, 2000.

——, et al., eds. Späthumanismus und reformierte Konfession. Theologie, Jurisprudenz und Philosophie in Heidelberg an der Wende zum 17. Jahrhundert. Tübingen: Mohr Siebeck, 2006.

Sturm, Erdmann Karl. Der junge Zacharias Ursin: Sein Weg vom Philippismus zum Calvinismus (1534–1562). Beiträge zur Geschichte und Lehre der Reformierten Kirche 33. Neukirchen-Vluyn, Germany: Neukirchener Verlag, 1972.

Sturm, Klaus. Die Theologie Peter Martyr Vermiglis während seines ersten Aufenthalts in Strassburg 1542–1547. Beiträge zur Geschichte und Lehre der Reformierten Kirche 31. Neukirchen, Vluyn, Germany: Neukirchener Verlag, 1971.

Taylor, Larissa, ed. Preachers and People in the Reformations and Early Modern Period. History of the Sermon 2. Leiden: Brill, 2001.

Thompson, Nicholas. Eucharistic Sacrifice and Patristic Tradition in the Theology of Martin Bucer 1534–1546. Studies in the History of Christian Traditions 119. Leiden: Brill, 2005.

Troilo, Dominique-A. “L’oeuvre de Pierre Viret: Le problème des sources.” Bulletin de la Société de l’Histoire du Protestantisme Français 144 (1998): 759–90.

Trueman, Carl R. “Calvin and Calvinism.” In McKim, Cambridge Companion to John Calvin, 225–44.

——, and R. Scott Clark, eds. Protestant Scholasticism: Essays in Reassessment. Carlisle, UK: Paternoster, 1999.

Tylenda, Joseph N. “Calvin Bibliography, 1960–1970.” Calvin Theological Journal 6 (1971): 156–93.

Visser, Derk. “The Covenant in Zacharias Ursinus.” Sixteenth Century Journal 18 (1987): 531–44.

——. Zacharias Ursinus, the Reluctant Reformer: His Life and Times. New York: United Church Press, 1983.

Wainwright, Geoffrey, and Karen B. Westerfield Tucker. The Oxford History of Christian Worship. Oxford: Oxford University Press, 2006.

Walton, Robert C. “Der Streit zwischen Thomas Erastus und Caspar Olevian über die Kirchenzucht in der Kurpfalz in seiner Bedeutung für die internationale reformierte Bewegung.” Monatshefte für evangelische Kirchengeschichte des Rheinlandes 37/38 (1988/89): 205–46.

Weber, Rudolf. “Wolfgang und Abraham Musculus: Die Sammler der Zofinger Humanistenbriefe.” Zofinger Neujahrsblatt 69 (1984): 5–19.

Weir, David. The Origins of Federal Theology in Sixteenth Century Reformation Thought. New York: Oxford University Press, 1990.

Wesel-Roth, Ruth. Thomas Erastus: Ein Beitrag zur Geschichte der reformierten Kirche und zur Lehre von der Staatssouveränität. Veröffentlichungen des Vereins für Kirchengeschichte in der evangelischen Landeskirche Badens 5. Lahr/Baden: M. Schauenburg, 1954.

Wiley, David N. “Calvin’s Friendship with Guillaume Farel.” In Calvin Studies Society Papers 1995, 1997, edited by David Foxgrover, 187–204. Grand Rapids, MI: CRC Product Services, 1998.

Wright, David F., ed. Martin Bucer: Reforming Church and Community. Cambridge: Cambridge University Press, 1994.

Wright, Shawn D. Our Sovereign Refuge: The Pastoral Theology of Theodore Beza. Carlisle, UK: Paternoster, 2004.

Zachman, Randall. John Calvin as Pastor, Teacher and Theologian: The Shape of His Writings and Thought. Grand Rapids, MI: Baker Academic, 2006.