Blackletter Type & Universities

Carl Shank • January 16, 2025

Blackletter Type & Universities.  The use of blackletter fonts in academic contexts dates back to the medieval period and is deeply tied to the history of early European universities. Fonts like Fraktur, Textura, and Gothic were the norm in the academic world until the rise of modern typefaces in the 18th and 19th centuries. Even today, many universities, particularly in Germany and England, continue to incorporate elements of blackletter design into their official documents, crests, and seals. These fonts serve as a link to the academic traditions of the past, evoking a sense of scholarly authority, history, and prestige that remains integral to the identity of many academic institutions.


The Blackletter typeface style, often associated with the gothic or medieval period, has a fascinating history in the context of universities and academic institutions. The term "University" in relation to blackletter fonts typically refers to the use of these fonts in academic and religious contexts during the Middle Ages, and later in formal academic environments where tradition, authority, and history are emphasized. The most notable "University" blackletter fonts are linked to the old European universities and have been used in documents, manuscripts, and crests.  The University of Leipzig in Germany, founded in the early 15th century, was one of the first to adopt blackletter fonts in its printed materials and documents. The university's early academic works were published in blackletter typefaces, which was consistent with the typographic style of the time. Although blackletter fonts have largely been replaced by more modern typefaces (like serif and sans-serif) in contemporary university branding, some institutions still use elements of blackletter fonts in their logos or crests to emphasize tradition, heritage, and historical continuity.


Harvard University (USA) uses a variation of the blackletter style in its iconic Harvard shield, which incorporates a stylized version of the blackletter form in the letter "H" and other aspects of its heraldic design. The blackletter-style elements in the logo give the university an air of tradition and scholarship. Similarly, Oxford University and Cambridge University in the UK have incorporated blackletter fonts or medieval script influences in certain documents, seals, and emblems.

Many universities, particularly in Europe, still use blackletter-inspired fonts in their formal graduation certificates, academic diplomas, and official titles. These fonts are not used for everyday communications but remain symbols of academic distinction, formal documents, and prestigious traditions. For instance, in Germany, Fraktur or Textura fonts may still appear in official publications or university documents to honor the historical roots of higher education.


What Is Blackletter? Blackletter, also known as Gothic script, emerged in Western Europe around the 12th century, during the medieval period. It was the dominant script used for writing and printing for several centuries, particularly in manuscripts produced by monks in monasteries. Blackletter fonts are distinguished by their sharp, angular strokes, tightly spaced letters, and intricate designs, which made them both highly decorative and somewhat difficult to read. The style was heavily influenced by the insular script, a form of handwriting that evolved in the British Isles, as well as by the Carolingian minuscule used in the Holy Roman Empire.


Blackletter fonts were widely used in early printed books, particularly in Germany, where the printing press was first developed. In the early days of academic education in Europe, blackletter fonts were the primary typefaces used in university textbooks, religious texts, and documents. Three types of Blackletter typefaces were commonly used — Fraktur, Textura, and Rotunda.



Fraktur, notably Fette Fraktur. A bold and heavy version of Fraktur, commonly used in German-speaking countries for official academic, legal, and religious documents. Fraktur is one of the most iconic forms of blackletter, developed in the early 16th century by the German printer Johan Gutenberg and later popularized by German printing traditions. This specific style of blackletter was used extensively in Germany, especially in academic works, religious texts, and printed books. Many German universities, such as Heidelberg University, adopted Fraktur fonts for their academic works, titles, and official documentation. The use of Fraktur in these contexts emphasized a strong link to the medieval scholastic tradition.


This font is one of the most used broken letter fonts today. Fette Fraktur is used to invoke a nostalgic or rustic feeling and found often on restaurants with hearty homemade food’ or breweries who use the good old recipes’ of the founder. The font was designed in the 19th century and from the beginning intended as an advertisement typeface. The lower case letters have a gothic character with only the ornamental flourishes making them broken letters, while the capital letters are more characteristic of broken letter typefaces. One could say Fette Fraktur is a true mix of styles, not unusual for typefaces created at the turn of the 19th century. (Linotype Design Studio, myfonts.com)


Textura, namely Gutenberg Textura. originating around the 14th and 15th centuries in Northern Europe, particularly in the Low Countries and Germany. This style was used extensively in manuscripts and printed books, and became one of the most prominent typefaces during the Gutenberg era. The Textura style is closely associated with medieval illuminated manuscripts, which were commonly used by universities, particularly in the University of Paris and Oxford University, to preserve important religious and scholarly texts.


Today, blackletter fonts are mainly used decoratively. If you want to communicate a feeling of old-world quality or nostalgia, blackletter fonts are the preferred choice – use them on signs, in brochures or on invitation cards. “Gutenberg Textura Pro” is a classic blackletter font of its epoch which inspires you to create vintage-looking designs with ease.


Rotunda.** "An early expression of rotunda was the so called Littera Bononiensis, a hand developed at Bologna University and soon employed at the University of Padua and elsewhere in northern Italy. At the time Bologna was the major European centre of manuscript production for works of canon and civil law and it is noteworthy that as many as 139 scribes were recorded in Bologna just for the years 1265–1268. Canon and civil law were subjects that had to be mastered by ecclesiastics, notaries and anyone in charge of public offices all over Europe; thus rotunda script was well-known in northern Europe since the 13th century.


Rotunda shows important differences from Textura. They both display bold letters, with short ascenders and descenders and a high contrast between thick and thin strokes (‘shading’, to use the palaeographer’s term). But unlike textura, rotunda letters can be rather wide — they lack textura’s compactness — and have curves in the bowls (b, c, d, e, h, o, p, q and s), though some angularity is often found in letters a and g. Finally, in rotunda there is no sign of the typical gothic treatment of the feet of the letters, the diamond-shaped terminals that are found at the baseline of textura letters.


The earliest known rotunda type is the big face, suitable for headings and titles, employed by Ulrich Han in Rome from 1467 onwards (Han 150G, c. 21 pt). The earliest book set entirely in rotunda was a treatise on canon law printed by Vindelinus de Spira in 1471, Panormitanus’s Lectura super primo et secundo Decretalium. The text was set in Spira 99G (14 pt), the earliest known rotunda type for text, while the bigger Spira 200G (c. 28 pt) was used for headlines. Vindelinus had the right intuition: notaries and ecclesiastics who had to master civil and canon law had been used to reading books written in rotunda script for centuries. But in 1470–1473 some printers in Venice — including Spira himself — issued legal treatises in roman, the only type that was available at their presses. It was a miscalculation of the taste of the readers: evidently roman type was not what readers of legal books preferred because after 1474 legal textbooks or treatises were set in rotunda type.


It seems that after a few enthusiastic and confused early years, around the mid-1470s, the printers’ awareness of the market sharpened: probably — as Petrucci suggests — they looked more closely at the Italian book tradition which had already established different graphic models for each literary genre long before printing [Petrucci, pp. 144–145]. From that moment onwards, at least in Venice, the subject of the books defined its graphical aspect, notably the type in which the book was set. We have mentioned legal books, but in the following decades also religious (bibles, sermons, psalters, theological and devotional literature), scientific (including Aristotle and the scholastic philosophers) and many vernacular works were normally printed in rotunda type."


While blackletter fonts are no longer commonly used in modern-day academic writing or publications, their historical connection to the foundations of Western education ensures that they maintain a place of respect in university iconography and formal certificates. Many academic traditions—such as graduation ceremonies and formal university proclamations—still incorporate blackletter fonts to underscore their connection to ancient and medieval learning traditions.


*Courtesy ChatGPT

**Riccardo Olocco, "Notes on the rotunda types of the Renaissance," CAST, June 23, 2020


Successful Layout & Design

By Carl Shank April 7, 2026
The King James Bible (KJV), commissioned by King James 1 in 1604 and published in 1611, has been a profound Bible translation and masterpiece of beauty through the ages. It has been one of the most influential English translations of the Bible. Its history combines politics, religion, and literary achievement in early modern England. It has an elevated, poetic style that influenced many later writers. It has been prized for its literary beauty, historical continuity and memorability in public reading and worship (ChatGPT).
By Carl Shank April 6, 2026
Responding to AI and Digital Babylon H. Carl Shank April 4, 2026 Austin Gravley, a former Social Media Manager of The Gospel Coalition, and now the Director of Youth Ministry at Redeemer Christian Church in Amarillo, TX, is writing a book on AI and the digital revolution taking place. He compares this Digital Babylon and its captivity and its exiles to Christians living under the overwhelming influence of an active anti-Christian developing AI. Piecing together his comments with those of many others on the advancing scene of AI on our lives, several themes come to mind. First, AI is not God. While there are some in the Silicon Valley who might wish or see AI as a unifying, ontological force that can shape or rule our lives — the Super Machine —others remind us that this is only technology. And as advanced as AI is and becomes, God is still sovereignly in control of it and our lives. Jason Thacker, professor of philosophy and ethics at Southern Seminary and Boyce College, writes — “We must engage these issues, rather than respond after their effects are widely felt. But we don’t have to face today or tomorrow with fear. God is sovereign and his Word is sufficient for every good work, so we are able to walk with confidence as we apply his Word to these challenges with wisdom and guided by his Spirit.” ( The Age of AI: Artificial Intelligence and the Future of Humanity , Zondervan, 2020) A recent storm that darkened my community and scuttled Internet services reminded me of that. Even AI data centers, growing to over 3,000 in 2025 nationwide, are not immune to power disruptions and total blackouts. AI pundits may claim to have control procedures to keep the Internet and AI running cannot promise it to be so. We need to keep this in mind in the Digital Babylon age, as was needed to be kept in mind by Israel in the Babylonian Empire age in biblical times. Babylon went through many iterations, but will be defeated by God at the end of the day, as noted in Revelation. Digital Babylon will experience the same demise. This is not prediction, just Bible truth. We as believers need to hold on to such truth. Second, AI is still technology. Indeed, advanced and advancing technology, but not human. Matthew Schultz in a recent mereorthodoxy.com article notes— “Technology has existed since the Garden and is an integral component of our cultural mandate. We should also remember that one of the core distinctions between the Creator and his creatures is that we never create matter but merely (!) rearrange it. This becomes clear whether we consider an ancient farmer in Mesopotamia irrigating a plot of soil, a medieval peasant in Northumbria weaving a basket from flax, or a young musician in London taking the raw outputs of machine sound, adjusting its pitch, volume, and length, and incorporating it into a DAW loop. While there are all sorts of important distinctions and qualifications between pre- and post-industrial craft, there is no metaphysical distance between the two.” ( Artificial Intelligence Is A Technology , Feb. 26, 2026). AI may be the harbinger of a new Industrial Age, but though changes will be major and sometimes severe, the human side of the equation cannot be discounted or counted out. Part of my retired status as a pastor and theologian is that of a typographer restoring old type faces and doing a deep dive into the history of type. Two historical typographical truths stand out. Although the Renaissance age brought movable type from Gutenberg and others into the machine age, the typographical flair of those ancient scribes with pen-drawn exquisite type remained a stylistic standard. The second note is that with the Industrial Age, while affecting the quantity and speed of type development and printing, master type craftsmen rebelled against machine driven type for more organic typefaces. This was seen, for instance, in the type movement spawned by William Morris (1834–1896). William Morris was an Arts & Crafts designer who founded the Kelmscott Press (1891), reviving hand craftsmanship in printing. His work influenced the twentieth century private press and type revival movements. Lettering became a vehicle for breaking convention. Led by figures such as Morris, there was a decided reaction against industrialization, seeing machine-made goods as dehumanizing and ugly. Handcraftmanship, honesty in materials and utility fused with beauty made up much of what was called the Arts & Crafts Movement. That movement was rooted in medieval guild ideals and morality in design. (For an expanded history of type development, see “Advances in Typography: A Historical Sketch — Three Parts” in the blogs by CARE Typography, www.caretypography.com , Nov. 8, 2025, Nov. 18, 2025 and Nov. 20, 2025) Third, AI affects everyone everywhere. Austin Gravely, a former Social Media Manager of The Gospel Coalition, raises and answers the query — “’So what?’, you may think. ‘I’m not an Internet technician. I’m not a fan of AI. I’m not planning to change how I use the Internet. Why does any of this matter to me?’ To put it bluntly: you are naive if you think these disruptions won’t directly affect you, or indirectly affect you through the effect they will have on others. If the iPhone, social media, and AI have taught us anything, it is that you are impacted by these events regardless of whether you participate in them or not.” ( The State of the Internet: 2026 , mereorthodoxy.com, March 30, 2026) He goes on to say — “A changing Internet will change you. It will change you in ways you can see and in ways you can’t. It will change those you live with, work with, play with, build with, and fight with. It will change what is possible, probable, permissible, and prohibited in your life, your vocation, your church, your neighborhood, and any other physical space the Internet touches.” I recall my 99 year old mother who passed away a couple of years ago in a nursing facility. She was one of those survivors of the Great Depression and World War Two who dismissed the first moon landing and had her flat screen TV removed from her room for fear the government was watching. She lasted for nine years in the same private room in a modern nursing center. She was attended by doctors and nurses and staff who used AI on their computers and other care devices. She even had a modern digital phone removed from her room and refused to learn it. While she personally rebelled against her AI driven machine age, she could not escape those who used such technology for her care. We cannot isolate ourselves from AI and its advancing development, no matter how isolated we try to be. Fourth, AI can be either a blessing or a curse. Again, Matthew Schultz notes — “Our task is not to develop a unique theology of AI but to catechize our members into a people who can wield this technology without becoming captive to its internal logic. Like alcohol, artificial intelligence will become a test of character, a dangerous good that divides the foolish from the wise.” He says “Yet the greatest danger is both more pervasive and less obvious: AI is much more likely to be deployed as a multiplicative layer that allows ever more efficient micro-targeting of digital services and physical products by industries that already profit from compulsive behavior. The advent of hyper-personalized, real-time engagement strategies will require legislative safeguards, especially if AI leads to video advertisements generated in real time for an exhaustively mapped individual profile.” We must seek to “humanize” AI and employ it “humanly.” We must resist the phenomenological bent toward unbelief in AI development and pressures. We must once again learn to think critically and pervasively and biblically about AI. Our young people must be taught prescriptive critical thinking practices, rather than unwittingly and ignorantly giving in to what their phones and computers spit out. Church and ministry pastors must pastor rather than let AI bots plan, prepare and even give their sermons. We must learn to smartly negotiate with the “Magnificent Seven”— Apple, Microsoft, Alphabet, Amazon, Meta, Nvidia and Tesla — rather than blindly following their lead. Convenience and speed must not be allowed to overtake and overcome careful, sustained and critical thinking and acting. “To give language to this change, we must take the best of Christian thinking regarding the social and political imaginary and apply it to the economic imaginary of life under the glowing shores of Digital Babylon, and that kind of work cannot be done with quick hot takes. It will take slow, deep, and thoughtful meditation to apply the riches of Christian thought to making sense of the companies that got us here and where they are taking us.” (Austin Gravley, The State of The Internet: 2026 ) I am both excited and wary of AI. I have learned to be much more cautious about social media and the videos and photos and information they give. Much of it has been and is being AI produced and tweaked. Spammers use AI technology to wrest thousands of dollars from unsuspecting senior citizens. Schools are requiring students to turn off their cell phones or “bag” them until after school hours because of the insidious nature of AI generated stuff. I value more and more of a face-to-face approach in teaching and learning and mentoring others. And we must adopt a state of “believing is seeing” rather than a non-Christian scientifically sanctioned “seeing is believing” approach to truth and justice.
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