Abstract
Sebastian Castellio (1515–1563) edited and translated the Sibylline oracles in 1546 and 1555. He believed them to be genuinely ancient and, more importantly, divinely inspired. This particularly contentious approach to a body of pagan prophetic knowledge triggered mixed responses within the Reformation camp, not least because Castellio’s siding against Calvin had left him in a precarious situation. By focusing on his editions of the Sibylline oracles and his efforts to translate the Bible, this chapter explores crucial theological questions at the centre of Castellio’s scholarly activities. Above all, it shows that Castellio’s scholarly and theological activities played a decisive role in setting the tone of the early modern debate on the salvation of pagans.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
- 2.
- 3.
- 4.
- 5.
Castellio’s view that Christ upon his death had not descended into hell, as well as his denial of the canonicity of the Song of Songs, gradually led to a withdrawal of support from the Genevan pastors and magistracy, and, even more important, from the head of the Geneva Church, John Calvin (1509–1564). See, amongst others, Stückelberger 1939; Naphy 1994, 88–89; Guggisberg 1997, 30–33, 38–41. On sixteenth-century Basel, see most importantly Kaegi 1954, 10–22. Guggisberg 1982, 37–53.
- 6.
See Guggisberg 1997, 49–50. For a comprehensive list of Castellio’s publications and his contributions to other works during this employment, see Bietenholz 1971, 272–77. For an introduction to the most important aspects of the rich and variegated reception of the Sibylline lore, see Barnes 1988, 20–24, 77–79, 142–45; Gauger 1998, 331–564; Ben-Tov 2009, 49–53, 64–67, 70–72, 167; Green 2012, 16–41, 57–63, 75, 79–80, 83, 87, 103, 106, 145.
- 7.
- 8.
- 9.
See also Roessli 2013, 232.
- 10.
According to Moses, true diviners were those who both worshipped the true God and whose predictions had been fulfilled. In Castellio’s opinion, both criteria had unmistakably been met by the Sibyls. See Castellio 1546a, sig. a2v.
- 11.
In support of this argument, the translation volume contains Juan Luis Vives’s (1493–1540) allegorical and Christianizing interpretation of Virgil’s (70–19 BC) ‘Fourth Eclogue’, a text often used to testify to the Sibyls’ authenticity, for it predated the birth of Christ, yet claimed to be inspired by the song of the Cumaean Sibyl. See Vives, in Castellio 1546, 131–135; Wilson-Okamura 2010, 72.
- 12.
Since there are no significant differences among the two Bible editions of 1551 and 1556 and the Moses Latinus, all references concerning Castellio’s annotations will be given following the final Bible edition of 1556.
- 13.
Notably, the annotations to Castellio’s French translation of the Bible bear no reference to the Sibylline oracles. The only exception concerns the French proverb of le message du corbeau. It originated from the narrative of Noah sending out a dove to see if the water had receded after the Flood. Castellio’s remark is based on the language in which the Sibylline oracles were composed and the fact that the lack of any French translation of the Sibylline oracles’ purportedly original text would have imposed language barriers on a French-speaking audience – precisely what Castellio intended to overcome with this work. See Castellio 1555, fol. αar; Castellio 1556, col. 1592; Guggisberg 1997, 69–79.
- 14.
For a few examples of such referencing style, see Castellio 1556, cols 1660, 1675, 1696.
- 15.
Castellio 1556, cols 1592, 1628.
- 16.
On this interpretation, see also Liebing 1986, 103–105.
- 17.
Castellio 1556, col. 1589: ‘Videtur cum filio suo loqui, de quo sic Sibylla lib. 8 ut nos latine vertimus: Huius consilio namque olim primitus usus, / Sic ait omnipotens: Faciamus imagine fili / Ambo de propria mortalia semina ducta, / Nunc ego curabo manibus, tu denique nostram / Effigiem verbis, ut opus commune struamus’. All translations from early modern Latin and German texts are mine.
- 18.
Castellio 1556, 1598: ‘Quis ergo est? Is profecto, per quem Deus mundum et fecit, et regit: quem Sibylla versibus illis, quos in primum caput Genesis posui, filium Dei vocat. Is est qui Israelitas ex Aegypto eduxit, cum quo Moses et Elias in monte Taburo loquebantur, qui hoc loco Dei nuncius vocatur, quod a patre missus est, quoniam patris ipsius praesentiam mortales non ferunt’. Here, Castellio also complemented alternative names for God taken from the Sibylline oracles: ‘Sibylla quoque cuius nos oracula hoc anno de Graeco in Latinum conversa publicavimus, eum vocat Deum his verbis, libro 8: “Rex tibi nunc nostris descriptus in ordine summo / Versibus, hic noster Deus est, nostraeque salutis / Conditor aeternus, perpessus nomine nostro”. Et in eodem libro Gabriel Mariam alloquens: “Accipe virgo Deum gremio intemerata pudico”’.
- 19.
Castellio defended Servetus as early as in the 1540s. To what extent Servetus’s anti-Trinitarian stance influenced Castellio’s theology is a matter that has not yet been fully explored. In this regard, it is however worth noting that Castellio’s testament opens in the name of God and Jesus Christ, His Son. Nowhere is the Holy Spirit mentioned. See Buisson, I, 45–46; II, 271–272. In his posthumously published work De arte dubitandi et confidendi, ignorandi et sciendi, Castellio quoted Servetus’s Christianismi restitutio verbatim. See Castellio 1971, 26.
- 20.
By this, Luther claimed to react to Zwingli’s Expositio christianae fidei (‘Exposition of Christian Faith’), according to which God had allegedly granted His grace not only to the non-Jewish figures mentioned in the Bible, such as Abraham, but also to other pagans like Socrates and Aristides. See Luther 1544, sigs a iijv–a ivv; Zwingli 1536, fols 26v–27v.
- 21.
Bullinger 1545a, fols 20rv: ‘Bullinger 1545a, fols 20rv: ‘Unnd als erst gemeldet/ sind durch die gefencknussen unnd zerstroeuwung Israelis under die Heiden vil anläß den Heiden angebotten zum heil/ das ist zů erkanntnuß der warheit. Die wysen von Orient werdend bewegt und gefürt durch und von einem sternen gen Bethlehem zů dem Herren Christo. So hat Gott under den Heiden durch die gantzen welt hin unnd här die warheit etlicher gestalt durch die Sibyllen geoffenbart’. As a matter of completeness, Gwalther’s Latin translation, published in the same year as the Latin original too, is given here, too (Bullinger 1545b, fols 18v–19r): ‘Et ut paulo ante dictum est, multae quae ad salutem, id est, veritatis cognitionem perducere possent, occasiones per Israelitici populi captivitates et dispersiones gentibus oblatae sunt. Orientales Magos stella duce Bethlehem usque ad Christum Iesum pervenisse legimus. Accedunt his Sibyllarum vatidici spiritus, quarum ministerio Deus per universum terrarum orbem inter gentes quoque aliquo modo veritatis cognitionem revelavit’.
- 22.
Bullinger 1545a, fols 20r–21v; Bullinger 1545b, fols 19r–20r. In addition to that, there is evidence to suggest that Bullinger had gathered the great amount of Sibylline knowledge overwhelmingly from the canonical authority of Lactantius as supposed to any medieval proliferations of rather dubious origin, such as the thirteenth-century Sibilla Erithea Babilonica, for he provided a translation of the Erythraean Sibyl’s warning that she would be mocked and scorned, as cited by Lactantius (Divinae institutiones, IV.15.29). For the medieval composition of Sibylline prophecies, see Jostmann 2006. That Justin Martyr is in fact most likely not the author of the Cohortatio ad Graecos is discussed in Riedweg 1994, I, 167–182.
- 23.
- 24.
Following the Pauline dichotomy of mind and body, so prevalent in Reformation theology, Bullinger sensed the Sibyls’ utterances to have ruled out anything other than spiritual devotion. See Bullinger 1533, fol. 221v. When looking at the origin of this distinctive theological approach, the influence of the Church Fathers and, as we have seen earlier, Lactantius in particular, is apparent. In the tradition of Lactantius’s Divinae institutiones, Bullinger’s De origine erroris, published first in 1528 and revised in 1539, was pervaded by the idea that the Sibyls had been Christian prophets of pagan origin, for they were deemed helpful in restoring the truth of Christianity and helping to interpret the Bible – a view reiterated from his earlier Commentary on the Acts of the Apostles. See Bullinger 1533, fol. 23rv; Bullinger 1539, fols 2v, 33v; Rordorf 1977, 33–35; Bergjan 2004; Schindler 2004.
- 25.
- 26.
For a more general account of Luther’s relationship with divination, see also Barnes 1988, 36–53. Here it may be worth referring to Friedemann Stengel’s argument that Luther’s early theological focus on the authority of Christ deliberately targeted contemporary intellectual currents, such as the turn towards the Hermetic tradition and the so-called prisca theologia. See Stengel 2013.
- 27.
For Castellio’s sceptical view according to which man’s reason alone could provide sufficient authority to resolve ambiguities or the lack of clarity in some scriptural passages, see Popkin 2003 [1964], 11–13.
- 28.
See Liebing 1986, 62. For this reason the Latin and French translations of the Bible included not only passages from Josephus, which were intended to close the chronological gaps in the Bible, but also other apocryphal writings of the Vulgate, the Books 3 and 4 of Ezra as well as a text that he entitled Continuatio historiae ex Iosepho (‘Continuation of the History from Josephus’). See Castellio 1555a, sig. +6v; 1556, sig. a6v.
- 29.
Buisson 1892, II, 419.
- 30.
Apparently, Castellio saw a need to provide the passages he was referring to, in order to render readings deviating from traditional interpretations comprehensible. The absence of a French translation of the Sibylline oracles is a possible reason for these annotations being omitted in Castellio’s French translation of the Bible.
- 31.
As Christian prophets, all references to the Sibylline oracles are to be found in the Old Testament.
- 32.
The circumstances of this edition are anything but clear. Jean-Michel Roessli hypothesizes that the editio princeps and the Latin translation swiftly sold out; however there is no clear evidence for this. According to a note on a manuscript dating from June 1550, it can yet be ascertained that the preparatory work for a second edition, a collaboration between Castellio and Birck was in full swing by the beginning of the 1550s. It is not all too unlikely that it was Birck, a great admirer of Castellio, who initiated the second edition. The 1555 edition includes a letter by Birck dated January 1551, in which he reported with great dismay that despite Castellio’s vast efforts, and even the authority of most Church Fathers, many savants and illustrious scholars were still treating the Sibylline prophecies as mere fables. Birck however did not live to see the bilingual edition released in print, for he died in 1554; nor did Antimachus, who died in 1552. It is not clear whether the publication was delayed by the passing of these two figures or by the censorship quarrels that were bound to jeopardize the publishing house of Oporinus. As shown by Charles Alexandre, Antimachus’s death was the reason for his being considered the author of the ‘Praefatio in Sibyllina oracula’, which was in fact a prologue by an unknown fifth- or sixth-century compiler of the Sibylline oracles. See Birck, in Castellio 1555b, 22–31; Alexandre 1841–1856, II, 421; Rzach 1891, IX; Buisson 1892, I, 281; Steinmann 1967, 85–88; Roessli 2013, 229. Prior to the second edition by Castellio, the Sibylline oracles appeared in a collection of early Christian writings. A comparison between the emended passages in Castellio’s edition and their equivalent in that by Johannes Basilius Herold (1514–1567) confirms the differences between both texts and the chronological order of the editions. See Herold 1555, 1468–1522.
- 33.
See Geffcken, 1902, XI–XII. For the new annotations and comparative readings, see Castellio 1555, 260–290, 300–318.
- 34.
In a brief introductory note, Castellio as the editor of this volume sheds some light on the design of the marginalia indicating the variants in the different manuscripts. See Castellio 1555, sigs. a2rv.
- 35.
On four occasions, the form vaticinium was replaced by its equivalent oraculum. See Castellio 1555, 10, 11, 14, 18. In this case, it is also interesting to note that in his Latin translation of the Bible, the table of contents reads vates (‘diviner’) rather than propheta (‘prophet’), the term usually employed for the prophets of the Old Testament. This was for Castellio a decision similar to the one he made when, first in his Moses Latinus and then in his Bible translation, he translated the tetragrammaton ‘YHWH’ (יהוה), as ‘Iova Deus’. As he was later to explain in his Dialogi sacri, the term ‘prophet’ was too contaminated. It seems that, in light of his spiritualistic theology, the term vates could better convey the generic meaning of divine inspiration as opposed to the word propheta, laden as it was with a number of technical and traditional meanings within the domains of theology and biblical exegesis. For a few examples, see Castellio 1546b, for example, 1, 18, 1555c, sig. a2r; 1556, a6v.
- 36.
- 37.
- 38.
For the quotations, see also Castellio 1546a, 13, 102.
- 39.
Calvin 1559, 501: ‘Patronos tandem accersit Trismegistum et Sibyllas, quod sacrae absolutiones non conveniant nisi adultis. En quam honorifice sentiat de Christi Baptismo, quem exigit ad profanos Gentilium ritus, ne aliter administretur quam Trismegisto placuerit. Nobis vero pluris Dei authoritas, cui visum est infantes sibi consecrare, ac initiare sacro symbolo cuius nondum per aetatem vim tenebant’.
- 40.
Grynaeus’s work was a revised and expanded edition of Herold’s Orthodoxographa of 1555.
- 41.
Originally written in the vernacular by the Brandenburg mathematician and astrologer Johannes Carion (Näglis, 1499–1537) in 1532 and translated into Latin five years later by the Lübeck pedagogue and superintendent Hermann Bonnus (1504–1548), the Chronicon Carionis was to become the central piece of Protestant universal historiography during the sixteenth century. As such, it was soon used as a text book in schools, one of the chief motives that led Melanchthon to revisit the Latin version of this work in the 1550s. See Bauer 1999, 204–5.
- 42.
- 43.
See Büsser 2000, 117, 121.
- 44.
As two sermons are numbered as the 47th, the numbering of the Latin sermons is wrong. What is counted as sermon 61 is, in fact, sermon 62. In his Commentary on Daniel, Bullinger criticized the denial of Mount Zion as the holy seat in preference of Rome, which in the eighth book the Sibyls had in fact denounced as the Antichrist’s seat.
References
Alexandre, Charles. (ed.). 1841–1856. ΧΡΗΣΜOΙ ΣΙΒΥΛΛΙΑΚOΙ. Oracula Sibyllina. Paris: Firmin Didot Frères.
Barnes, Robin Bruce. 1988. Prophecy and gnosis: Apocalypticism in the Wake of the Lutheran Reformation. Stanford: Stanford University Press.
Bainton, Rudolf, Bruno Becker, Marius Valkhoff, and Sape van der Woude. 1951. Castellioniana. Quatre études sur Sébastien Castellion et l’idée de la tolérance. Leiden: Brill.
Bauer, Barbara. 1999. Die Chronica Carionis von 1532. Melanchthons und Peucers Bearbeitung und ihre Wirkungsgeschichte. In Himmelszeichen und Erdenwege: Johannes Carion (1499–1537) und Sebastian Hornmold (1500–1581) in ihrer Zeit, ed. by Kultur- und Sportamt der Stadt Bietigheim-Bissingen, Stadtmuseum Hornmoldhaus, 203–246. Ubstadt-Weiher: verlag regionalkultur.
Becker, Bruno. (ed.). 1953. Autour de Michel Servet et de Sébastien Castellion. Haarlem: H. D. Tjeenk Willink & Zoon N.V.
Bellarmine, Robert. 1586–1589. Disputationes Controversiis Christianiae fidei, 3 vols. Ingolstadt: David Sartorius.
Ben-Tov, Asaph. 2009. Lutheran Humanists and Greek Antiquity: Melanchthonian Scholarship Between Universal History and Pedagogy. Leiden: Brill.
———. 2013. Eine späthumanistische Konfessionalisierung der Antike: Die Griechen in der protestantischen historia universalis. In Antikes erzählen. Narrative Transformationen von Antike in Mittelalter und Früher Neuzeit, ed. Anna Heinze, Albert Schirmeister, and Julia Weitbrecht, 117–142. Berlin: De Gruyter.
Bergjan, Silke-Petra. 2004. Bullinger und die griechischen Kirchenväter in der konfessionellen Auseinandersetzung. In Heinrich Bullinger und seine Zeit, ed. Emidio Campi, 133–160. Zurich: Theologischer Verlag.
Beza, Theodore. 1570. Ad Sebastiani Castellionis calumnias, quibus unicum salutis nostra fundamentum, id est, aeternam Dei praedestinationem evertere nititur, responsio. In Volumen tractationum theologicarum, in quibus Christianae religionis dogmata adversus haereses nostris temporibus renovatas solide ex Verbis Dei defenduntur, ed. Theodore Beza, 337–424. Geneva: Jean Crespin.
Bietenholz, Peter. 1971. Basle and France in the sixteenth century: The Basle humanists and printers in their contacts with francophone culture. Geneva: Librairie Droz.
Birck, Sixt. (ed.). 1545. ΣΙΒΥΛΛΙΑΚΩΝ ΧΡΗΣΜΩΝ ΛΟΓΟΙ ΟΚΤΩ. Basel: Johannes Oporinus.
Bracali, Marco. 2001. Filologo ispirato: Ratio e spiritus in Sebastiano Castellione. Milan: Franco Angeli.
Bucer, Martin. 1536. In sacra quatuor Evangelia enarrationes. Basel: Johannes the Elder Herwagen.
Buisson, Ferdinand. 1892. Sébastien Castellion: Sa vie et son œuvre (1515–1563). Étude sur les origines du protestantisme libéral français. 2 vols. Paris: Librairie Hachette et Cie.
Bullinger, Heinrich. 1533. In Acta Apostolorum commentariorum libri VI. Zurich: Christoph Froschauer.
———. 1539. De origines erroris libri duo, Zurich: Christoph Froschauer.
———. 1545a. Warhaffte Bekanntnuß der dieneren der kilchen zů Zürych/ was sy uß Gottes wort/ mit der heyligen allgemeinen Christlichen Kilchen gloubind und leerind/ in sonderheit aber von dem Nachtmal unsers herren Jesu Christi. Zurich: Christoph Froschauer.
———. 1545b. Orthodoxa Tigurinae ecclesiae ministrorum Confessio, illorum et fidem et doctrinam, quam cum Catholica sanctorum ecclesia communem habent, continens, in primis autem de coena domini nostri Iesu Christi. Zurich: Christoph Froschauer.
———. 1557. In Apocalypsim Iesu Christi, revelatam quidem per angelum Domini, visam vero vel exceptam atque conscriptam a Ioanne apostolo et evangelista. Basel: Johannes Oporinus.
———. 1565. Daniel sapientissimus Dei propheta, quia vetustis polyhistor, id est, multiscius est dictus, expositus homiliis LXVI. Zurich: Christoph Froschauer.
Büsser, Fritz. 2000. H. Bullingers 100 Predigten über die Apokalypse. Zwingliana 27: 117–131.
Calvin, John. 1554. Defensio orthodoxae fidei de sacra trinitate contra prodigiosos errores Michaelis Serveti Hispani: ubi ostenditur haereticos iure Gladii coercendos esse, et nominatim de homine hoc tam impio iuste et merito sumptum Genevae fuisse supplicum. Geneva: Robert Estienne.
———. 1559. Institutio Christianae religionis, in libros quatuor nunc primum digesta, certisque distincta capitibus. In ad aptissimam methodum: aucta etiam tam magna accessione ut propemodum opus novum haberi possit. Robert Estienne: Geneva.
Castellio, Sebastian. (ed.). 1546a. Sibyllina oracula de graeco in latinum conversa et in eadem annotationes. Basel: Johannes Oporinus.
———. (ed.). 1546b. Moses Latinus. Basel: Johannes Oporinus.
———. (ed.). 1551. Biblia. Basel: Johannes Oporinus.
[Castellio, Sebastian]. 1554. De haereticis an sint persequendi. Basel: Johannes Oporinus.
Castellio, Sebastian. (ed.). 1555a. La Bible. Basel: Johann Herwagen.
———. (ed.). 1555b. ΣΙΒΥΛΛΙΑΚΩΝ ΧΡΗΣΜΩΝ ΛΟΓΟΙ ΟΚΤΩ. Sibyllinorum oraculorum libri VIII. Basel: Johannes Oporinus.
———. 1555c. Dialogorum sacrarum libri quatuor. Cologne: Peter Horst.
———. (ed.). 1556. Biblia. Basel: Johannes Oporinus.
———. 1580. Letter to Celio Secondo Curione. In Olympiae Fulviae moratae, foemina doctissimae, ac plane divina opera omnia, ed. Celio Secondo Curione, 317–318. Basel: Pietro Perna.
———. 1971. De l’impunité des hérétiques. De haereticis non puniendis, ed. Bruno Becker and Marius François Valkhoff. Geneva: Librairie Droz.
Gallicet Calvetti, Carla. 1989. Sebastian Castellion: Il riformato umanista contro il riformatore Calvino. Per una lettura filosofico-teologica dei Dialogi IV postumi di Castellion. Publicazioni del Centro di ricerche di metafisica. Milan: Università Cattolica del Sacro Cuore.
———. 2005. Il testamento dottrinale di Sebastiano Castellion e l’evoluzione razionalistica del suo pensiero. Milan: Vita e Pensiero.
Gauger, Jörg-Dieter. (ed.). 1998. Sibyllinische Weissagungen. Griechisch-deutsch. Auf der Grundlage der Ausgabe von A. Kurfeß neu übersetzt, ed. Jörg-Dieter Gauger. Düsseldorf-Zurich: Artemis & Winkler.
Geffcken, Johannes. 1902. Die Oracula Sibyllina: Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte. Leipzig: J. C. Hinrichs’sche Buchhandlung.
Gomez-Géraud, Marie-Christine. (ed.). 2013. Sébastien Castellion: Des Écritures à l’écriture. Paris: Classique Garnier.
Green, Jonathan. 2012. Printing and Prophecy: Prognostication and Media Change 1450–1550. Cultures of Knowledge in the Early Modern World. Ann Arbor: The University of Michigan Press.
Grynaeus, Johann Jakob (ed.). 1569. Monumenta Sanctorum Patrum orthodoxographa. Basel: Heinrich Henricpetri.
Guggisberg, Hans Rudolf. 1956. Sebastian Castellio im Urteil seiner Nachwelt vom Späthumanismus bis zur Aufklärung. Basel: Helbing & Lichtenhahn.
———. 1982. Basel in the Sixteenth Century: Aspects of the City Republic Before, During, and After the Reformation. St. Louis: Center for Reformation Research.
———. 1997. Sebastian Castellio 1515–1563: Humanist und Verteidiger der religiösen Toleranz im konfessionellen Zeitalter. Göttingen: Vandenhoeck & Ruprecht.
Gwalther, Rudolf. (ed.). 1545. Opera D. Hvldrych Zvinglii, ed. Rudolf Gwalther. Zurich: Christoph Froschauer.
Herold, Johannes Basilius. (ed.). 1555. ΟΙ ΤΗΣ ΣΙΒΥΛΛΑΣ ΧΡΗΣΜΟΙ. Sibyllinorum oraculorum. In Orthodoxographa, ed. Johannes Basilus Herold, 1468–1522. Basel: Heinrich Petri.
Jostmann, Christian. 2006. Sibilla Erithea Babilonica. Papstum und Prophetie im 13. Jahrhundert. Hannover: Hahnsche Buchhandlung.
Kaegi, Werner. 1953. Castellio und die Anfänge der Toleranz: Gedenkrede gehalten am 19 Juni 1953 in der Aula des Museums. Basel: Helbing & Lichtenhahn.
———. 1954. Humanistische Kontinuität im konfessionellen Zeitalter. Basel: Verlag Helbing & Lichtenhahn.
Liebing, Heinz. 1986. Die Schriftauslegung Sebastian Castellios. In Humanismus, Reformation, Konfession: Beiträge zur Kirchengeschichte, ed. Wolfgang Bienert and Wolfgang Hage, 11–124. Marburg: Elwert.
Luther, Martin. (ed.). Epistolarum farrago, pietatis et eruditionis plena. Hagenau: Johann Setzer.
Luther, Martin. 1544. Kurtz bekentnis vom heiligen Sacrament. Wittenberg: Hans Lufft.
Melanchthon, Philipp. (ed.). 1549. Tomus tertius omnium operum reverendi viri, Domini Martini Lutheri. Wittenberg: Hans Lufft.
———. (ed.). 1558. Chronicon Carionis Latine expositum et actum multis et veteribus et recentibus historiis. Wittenberg: Georg Rhau.
Musculus, Wolfgang. 1544. In evangelium Matthaeum commentarii tribus tomis digesti, quibus non solum singula quaeque exponuntur, sed etiam quid singulis Marci et Lucae differentibus locis, notandum sit, diligenter expenditur. Basel: Johann Herwagen.
Naphy, William. 1994. Calvin and the Consolidation of the Genevan Reformation. Louisville: Westminster John Knox Press.
Oecolampadius, Johannes. 1530. In Danielem prophetam libri duo, omnigena et abstrusiore cum Hebraeorum tum Graecorum scriptorum doctrina referti. Basel: Thomas Wolf.
———. 1536. In Genesim enarratio. Basel: Johann Bebel.
Peucer, Caspar. (ed.). 1566. Neuwe vollkommene Chronica Philippi Melanthonis: Zeytbuch vnd Warhafftige Beschreibung, Frankfurt: Sigismund Feyerabend.
Popkin, Richard. 2003 [1964]. The History of Scepticism: From Savonarola to Bayle. Oxford: Oxford University Press.
Riedweg, Christoph. (ed.). 1994. Ps.-Justin (Markell von Ankyra?) Ad Graecos de vera religione (bisher ‘Cohortatio ad Graecos’), 2 vols. Basel: Friedrich Reinhardt Verlag.
Roessli, Jean-Michel. 2013. Sébastien Castellion et les oracles Sibyllina: Enjeux philologiques et théologiques. In Sébastien Castellion: Des Écritures à l’écriture, ed. Marie-Christine Gomez-Géraud, 223–238. Paris: Classique Garnier.
Rordorf, Willy. 1977. Laktanz als Vorbild des jungen Bullinger. In Bullinger-Tagung 1975: Vorträge, gehalten aus Anlass von Heinrich Bullingers 400. Todestag, ed. Ulrich Gäbler and Endre Zsindely, 33–42. Zurich: Institut für Schweizerische Reformationsgeschichte.
Rzach, Aloisius. (ed.). 1891. ΧΡΗΣΜΟΙ ΣΙΒΥΛΛΙΑΚΟΙ. Oracula Sibyllina. Vienna/Prague/Leipzig: Friedrich Tempsky.
Salvadori, Stefania. 2008. Sebastian Castellio and the Holy Supper: Re-reading Zwingli in the Pursuit of Tolerance. Zwingliana 35: 23–43.
———. 2009. Sebastiano Castellione e la ragione della tolleranza. L’Ars dubitandi fra conoscenza umana e veritas divina. Milan: Mimesis.
Saulnier, Verdun L. 1953. Castellion, Jean Rouxel, et les Oracles Sibyllins. In Autour de Michel Servet et de Sébastien Castellion, ed. Bruno Becker, 225–238. Haarlem: H. D. Tjeenk Willink & Zoon N.V.
Schindler, Alfred. 2004. Bullinger und die lateinischen Kirchenväter. In Heinrich Bullinger und seine Zeit, ed. Emidio Campi, 161–177. Zurich: Theologischer Verlag.
Schmidt-Biggemann, Wilhelm. 2007. Apokalypse und Philologie. Wissensgeschichte und Weltentwürfe der Frühen Neuzeit, ed. Anja Hallacker and Boris Bayer. Berliner Mittelalter- und Früheneuzeitforschung 2. Göttingen: V&R unipress.
Servetus, Michael. 1531. De trinitatis erroribus libri septem. Hagenau: Johann Setzer.
———. 1553. Christianismi restitutio. Vienne: Baltasar Arnoullet.
Sixtus of Siena. 1575. Bibliotheca Sancta. Frankfurt: Nikolaus Bassée.
Steinmann, Martin. 1967. Johannes Oporinus: Ein Basler Buchdrucker um die Mitte des 16. Jahrhunderts. Basel Stuttgart: Verlag von Helbing & Lichterjahn.
Stengel, Friedemann. 2013. Reformation, Renaissance und Hermetismus: Kontexte und Schnittstellen der frühen reformatorischen Bewegung. Archiv für Reformationsgeschichte/Archive for Reformation History 104: 35–81.
Stückelberger, Hans Martin. 1939. Calvin und Castellio. Zwingliana 7: 91–128.
Walker, Daniel P. 1954. The prisca theologia in France. Journal of the Warburg and Courtauld Institutes 17: 204–259.
White, Robert. 1984. Castellio Against Calvin. The Turk in the Toleration Controvers of the Sixteenth Century. Bibliothèque d’Humanisme et Renaissance 46: 573–586.
Wilson-Okamura, David Scott. 2010. Virgil in the Renaissance. Cambridge: Cambridge University Press.
Zweig, Stefan. 1936. Castellio gegen Calvin oder Ein Gewissen gegen die Gewalt. Vienna: Herbert Reichner Verlag.
Zwingli, Huldrych. 1527a. Farrago annotationum in Genesim. Zurich: Christoph Froschauer.
———. 1527b. In Exodum alia farraginis annotationum paritucula. Zurich: Christoph Froschauer.
———. 1527c. In Catabaptistarum strophas elenchus. Zurich: Christoph Froschauer.
———. 1536. Christianae fidei praedicatae brevis et clara expositio. Zurich: Christoph Froschauer.
Author information
Authors and Affiliations
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2020 Springer Nature Switzerland AG
About this chapter
Cite this chapter
Schulze-Feldmann, F. (2020). Frenzied Sibyls and Most Venerable Prophets: Sebastian Castellio’s Struggle with the Biblical Canon and the Response Within the Reformation Camp. In: Frigo, A. (eds) Inexcusabiles: Salvation and the Virtues of the Pagans in the Early Modern Period. International Archives of the History of Ideas Archives internationales d'histoire des idées, vol 229. Springer, Cham. https://doi.org/10.1007/978-3-030-40017-0_4
Download citation
DOI: https://doi.org/10.1007/978-3-030-40017-0_4
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-030-40016-3
Online ISBN: 978-3-030-40017-0
eBook Packages: Religion and PhilosophyPhilosophy and Religion (R0)