Huldrych Zwingli

Huldrych Zwingli as depicted by Hans Asper in an oil portrait from 1531; Kunstmuseum Winterthur.

Huldrych (or Ulrich[1]) Zwingli (1 January 1484 – 11 October 1531) was a leader of the Reformation in Switzerland. Born during a time of emerging Swiss patriotism and increasing criticism of the Swiss mercenary system, he attended the University of Vienna and the University of Basel, a scholarly centre of humanism. He continued his studies while he served as a pastor in Glarus and later in Einsiedeln where he was influenced by the writings of Erasmus.

In 1519, Zwingli became the pastor of the Grossmünster in Zürich where he began to preach ideas on reforming the Catholic Church. In his first public controversy in 1522, he attacked the custom of fasting during Lent. In his publications, he noted corruption in the ecclesiastical hierarchy, promoted clerical marriage, and attacked the use of images in places of worship. In 1525, Zwingli introduced a new communion liturgy to replace the mass. Zwingli also clashed with the Anabaptists, which resulted in their persecution.

The Reformation spread to other parts of the Swiss Confederation, but several cantons resisted, preferring to remain Catholic. Zwingli formed an alliance of Reformed cantons which divided the Confederation along religious lines. In 1529, a war between the two sides was averted at the last moment. Meanwhile, Zwingli’s ideas came to the attention of Martin Luther and other reformers. They met at the Marburg Colloquy and although they agreed on many points of doctrine, they could not reach an accord on the doctrine of the presence of Christ in the eucharist. In 1531 Zwingli’s alliance applied an unsuccessful food blockade on the Catholic cantons. The cantons responded with an attack at a moment when Zürich was badly prepared. Zwingli was killed in battle at the age of 47. His legacy lives on in the confessions, liturgy, and church orders of the Reformed churches of today.

Contents

Historical context

Map of the Swiss Confederation in 1515.

The Swiss Confederation in Huldrych Zwingli’s time consisted of thirteen states (cantons) as well as affiliated states and common lordships. Unlike the current modern state of Switzerland, which operates under a federal government, the thirteen states were nearly independent, conducting their own domestic and foreign affairs. Each state formed its own alliances within and without the Confederation. This relative independence served as the basis for conflict during the time of the Reformation when the various states divided between different confessional camps. Military ambitions were given an additional impetus with the competition to acquire new territory and resources, as seen for example in the Old Zürich War.[2]

The political environment in Europe during the 15th and 16th centuries was also volatile. For centuries the foreign policies of the Confederation were determined by its relationship with its powerful neighbour, France. Nominally, the Confederation was under the control of the Holy Roman Empire. However, through a succession of wars culminating in the Swabian War, the Confederation had become de facto independent. As the two continental powers and minor states such as the Duchy of Milan, Duchy of Savoy, and the Papal States competed and fought against each other, there were far-reaching political, economic, and social consequences for the Confederation. It was during this time that the mercenary pension system became a subject of disagreement. The religious factions of Zwingli’s time debated vociferously regarding the merits of sending young Swiss men to fight in foreign wars mainly for the enrichment of the cantonal authorities.[3]

These internal and external factors contributed to the rise of a Confederation national consciousness, in which the term fatherland (patria) began to take on meaning beyond an individual canton. At the same time, Renaissance humanism, with its universal values and emphasis on scholarship (as exemplified by Erasmus, the "prince of humanism"), had taken root in the country. It was within this environment, defined by the confluence of Swiss patriotism and humanism, that Zwingli was born.[4]

Life

Early years (1484–1518)

House where Zwingli was born in Wildhaus in what is now the Canton of St. Gallen.

Huldrych Zwingli was born on 1 January 1484 in Wildhaus, Switzerland in the Toggenburg valley to a family of farmers, the third child among nine siblings. His father, Ulrich, played a leading role in the administration of the community (Amtmann or chief local magistrate).[5] Zwingli's primary schooling was provided by his uncle, Bartholomew, a cleric in Weesen. At ten years old, Zwingli was sent to Basel to obtain his secondary education where he learned Latin under Magistrate Gregory Bünzli. After three years in Basel, he stayed a short time in Bern with the humanist, Henry Wölfflin. The Dominicans in Bern tried to persuade Zwingli to join their order and it is possible that he was received as a novice.[6] However, his father and uncle disapproved of such a course and he left Bern without completing his Latin studies.[7] He enrolled in the University of Vienna in the winter semester of 1498 but was expelled, according to the university's records. However, it is not certain that Zwingli was indeed expelled, and he re-enrolled in the summer semester of 1500; his activities in 1499 are unknown.[8] Zwingli continued his studies in Vienna until 1502, after which he transferred to the University of Basel where he received the Master of Arts degree (Magister) in 1506.[9]

Zwingli was ordained in Constance, the seat of the local diocese, and he celebrated his first mass in his hometown, Wildhaus, on 29 September 1506. As a young priest he had studied little theology, but this was not considered unusual at the time. His first ecclesiastical post was the pastorate of the town of Glarus, where he stayed for ten years. It was in Glarus, whose soldiers were used as mercenaries in Europe, that Zwingli became involved in politics. The Swiss Confederation was embroiled in various campaigns with its neighbours: the French, the Habsburgs, and the Papal States. Zwingli placed himself solidly on the side of the Roman See. In return, Pope Julius II honoured Zwingli by providing him with an annual pension. He took the role of chaplain in several campaigns in Italy, including the Battle of Novara in 1513. However, the decisive defeat of the Swiss in the Battle of Marignano caused a shift in mood in Glarus in favour of the French rather than the pope. Zwingli, the papal partisan, found himself in a difficult position and he decided to retreat to Einsiedeln in the canton of Schwyz. By this time, he had become convinced that mercenary service was immoral and that Swiss unity was indispensable for any future achievements. Some of his earliest extant writings, such as The Ox (1510) and The Labyrinth (1516), attacked the mercenary system using allegory and satire. His countrymen were presented as virtuous people within a French, imperial, and papal triangle.[10] Zwingli stayed in Einsiedeln for two years during which he withdrew completely from politics in favour of ecclesiastical activities and personal studies.[11][12]

Zwingli's time as the pastor of Glarus and Einsiedeln was characterised by inner growth and development. He perfected his Greek and he took up the study of Hebrew. His library contained over three hundred volumes from which he was able to draw upon classical, patristic, and scholastic works. He exchanged scholarly letters with a circle of Swiss humanists and began to study the writings of Erasmus. Zwingli took the opportunity to meet him while Erasmus was in Basel between August 1514 and May 1516. Zwingli's turn to relative pacifism and his focus on preaching can be traced to the influence of Erasmus.[13]

In late 1518, the post of the Leutpriestertum (people's priest) of the Grossmünster at Zürich became vacant. The canons of the foundation that administered the Grossmünster recognised Zwingli's reputation as a fine preacher and writer. His connection with humanists was a decisive factor as several canons were sympathetic to Erasmian reform. In addition, his opposition to the French and to mercenary service was welcomed by Zürich politicians. On 11 December 1518, the canons elected Zwingli to become the stipendiary priest and on 27 December he moved permanently to Zürich.[14][15]

Zürich ministry begins (1519–1521)

The Grossmünster in the centre of the medieval town of Zürich (Murerplan, 1576)

On 1 January 1519, Zwingli gave his first sermon in Zürich. Deviating from the prevalent practice of basing a sermon on the Gospel lesson of a particular Sunday, he began to read through the Gospel of Matthew giving his interpretation during the sermon, known as the method of lectio continua.[16] He continued to read and interpret the book on subsequent Sundays until he reached the end and then proceeded in the same manner with the Acts of the Apostles, the New Testament epistles, and finally the Old Testament. His motives for doing this are not clear, but in his sermons he used exhortation to achieve moral and ecclesiastical improvement which were goals comparable with Erasmian reform. Sometime after 1520, Zwingli's theological model began to evolve into an idiosyncratic form that was neither Erasmian nor Lutheran. Scholars do not agree on the process of how he developed his own unique model.[17] One view is that Zwingli was trained as an Erasmian humanist and Luther played a decisive role in changing his theology.[18] Another view is that Zwingli did not pay much attention to Luther's theology and in fact he considered it as part of the humanist reform movement.[19] A third view is that Zwingli was not a complete follower of Erasmus, but had diverged from him as early as 1516 and that he independently developed his theology.[20]

Zwingli’s theological stance was gradually revealed through his sermons. He attacked moral corruption and in the process he named individuals who were the targets of his denunciations. Monks were accused of indolence and high living. In 1519, Zwingli specifically rejected the veneration of saints and called for the need to distinguish between their true and fictional accounts. He cast doubts on hellfire, asserted that unbaptised children were not damned, and questioned the power of excommunication. His attack on the claim that tithing was a divine institution, however, had the greatest theological and social impact.[21] This contradicted the immediate economic interests of the foundation. One of the elderly canons who had supported Zwingli’s election, Konrad Hofmann, complained about his sermons in a letter. Some canons supported Hofmann, but the opposition never grew very large. Zwingli insisted that he was not an innovator and that the sole basis of his teachings was Scripture.[22][23]

Within the diocese of Constance, Bernhardin Sanson was offering a special indulgence for contributors to the building of St Peter's in Rome. When Sanson arrived at the gates of Zürich at the end of January 1519, parishioners prompted Zwingli with questions. He responded with displeasure that the people were not being properly informed about the conditions of the indulgence and were being induced to part with their money on false pretences. This was over a year after Martin Luther published his Ninety-five theses (31 October 1517).[24] The council of Zürich refused Sanson entry into the city. As the authorities in Rome were anxious to contain the fire started by Luther, the Bishop of Constance denied any support of Sanson and he was recalled.[25]

In August 1519, Zürich was struck by an outbreak of the plague during which at least one in four persons died. All of those who could afford it left the city, but Zwingli remained and continued his pastoral duties. In September, he caught the disease and nearly died. He described his preparation for death in a poem, Zwingli's Pestlied, consisting of three parts: the onset of the illness, the closeness to death, and the joy of recovery. The final verses of the first part read:[26]

Thuo, wie du wilt;
mich nüt befilt.
Din haf bin ich.
Mach gantz ald brich;
dann nimpst mich hin
der geiste min von diser Erd,
thuost du's, dass er nit böser werd,
ald anderen nit
befleck ir läben fromm und sit.
Thy purpose fulfil:
nothing can be too severe for me.
I am thy vessel,
for you to make whole or break to pieces.
Since, if you take hence
my spirit from this earth,
you do it so that it will not grow evil,
and will not mar
the pious lives of others.

In the years following his recovery, Zwingli's opponents remained in the minority. When a vacancy occurred among the canons of the Grossmünster, Zwingli was elected to fulfill that vacancy on 29 April 1521. In becoming a canon, he became a full citizen of Zürich. He also retained his post as the people's priest of the Grossmünster.[27][28]

First rifts (1522–1524)

The first public controversy regarding Zwingli’s preaching broke out during the season of Lent in 1522. On the first fasting Sunday, 9 March, Zwingli and about a dozen other participants consciously transgressed the fasting rule by cutting and distributing two smoked sausages (the Wurstessen in Christoph Froschauer's workshop). Zwingli defended this act in a sermon which was published on 16 April, under the title Von Erkiesen und Freiheit der Speisen (Regarding the Choice and Freedom of Foods). He noted that no general valid rule on food can be derived from the Bible and that to transgress such a rule is not a sin. Even before the publication of this treatise, the diocese of Constance reacted by sending a delegation to Zürich. The city council condemned the fasting violation, but assumed responsibility over ecclesiastical matters and requested the religious authorities clarify the issue. The bishop responded on 24 May by admonishing the Grossmünster and city council and repeating the traditional position.[29]

Following this event, Zwingli and other humanist friends petitioned the bishop on 2 July to abolish the requirement of celibacy on the clergy. Two weeks later the petition was reprinted for the public in German as Eine freundliche Bitte und Ermahnung an die Eidgenossen (A Friendly Petition and Admonition to the Confederates). The issue was not just an abstract problem for Zwingli, as he had secretly married a widow, Anna Reinhard, earlier in the year. Their cohabitation was well-known and their public wedding took place on 2 April 1524, three months before the birth of their first child.[30] They would eventually have four children: Regula, William, Huldrych, and Anna. As the petition was addressed to the secular authorities, the bishop responded at the same level by notifying the Zürich government to maintain the ecclesiastical order. Other Swiss clergyman joined in Zwingli’s cause which encouraged him to make his first major statement of faith, Apolgeticus Archeteles (The First and Last Word). He defended himself against charges of inciting unrest and heresy. He denied the ecclesiastical hierarchy any right to judge on matters of church order because of its corrupted state.[31]

Zürich disputations (1523)

Relief of Zwingli preaching at the pulpit, Otto Münch, 1935

The events of 1522 brought no clarification on the issues. Not only did the unrest between Zürich and the bishop continue, tensions were growing among Zürich’s Confederation partners in the Swiss Diet. On 22 December, the Diet recommended that its members prohibit the new teachings, a strong indictment directed at Zürich. The city council felt obliged to take the initiative and to find its own solution.

First Disputation

On 3 January 1523, it invited the clergy of the city and outlying region to a meeting to allow the factions to present their opinions. The bishop was invited to attend or to send a representative. The council would render a decision on who would be allowed to continue to proclaim their views. This meeting, the first Zürich disputation, took place on 29 January 1523.[32][33]

The meeting attracted a large crowd of approximately six hundred participants. The bishop sent a delegation led by his vicar general, Johannes Fabri. Zwingli summarised his position in the Schlussreden (Concluding Statements or the Sixty-seven Articles).[34] Fabri, who had not envisaged an academic disputation in the manner Zwingli had prepared for,[35] was forbad to discuss high theology before laymen, and simply insisted on the necessity of the ecclesiastical authority. The decision of the council was that Zwingli would be allowed to continue his preaching and that all other preachers should teach only in accordance with Scripture.[36][37]

Second Disputation

In September 1523, Leo Jud, Zwingli’s closest friend and colleague and pastor of St. Peterskirche, publicly called for the removal of statues of saints and other icons. This led to demonstrations and iconoclastic activities. The city council decided to work out the matter of images in a second disputation. The essence of the mass and its sacrificial character was also included as a subject of discussion. Supporters of the mass claimed that the eucharist was a true sacrifice, while Zwingli claimed that it was a commemorative meal. As in the first disputation, an invitation was sent out to the Zürich clergy and the bishop of Constance. This time, however, the lay people of Zürich, the dioceses of Chur and Basel, the University of Basel, and the twelve members of the Confederation were also invited. About nine hundred persons attended this meeting, but neither the bishop nor the Confederation sent representatives. The disputation started on 26 October 1523 and lasted two days.[38][39]

Zwingli again took the lead in the disputation. His opponent was the aforementioned canon, Konrad Hofmann, who had initially supported Zwingli's election. Also taking part was a group of young men demanding a much faster pace of reformation, who among other things pleaded for replacing infant baptism with adult baptism. This group was led by Conrad Grebel, one of the initiators of the Anabaptist movement. During the first three days of dispute, although the controversy of images and the mass were discussed, the arguments led to the question of whether the city council or the ecclesiastical government had the authority to decide on these issues. At this point, Konrad Schmid, a priest from Aargau and follower of Zwingli, made a pragmatic suggestion. As images were not yet considered to be valueless by everyone, he suggested that pastors preach on this subject under threat of punishment. He believed the opinions of the people would gradually change and the voluntary removal of images would follow. Hence, Schmid rejected the radicals and their iconoclasm, but supported Zwingli’s position. In November the council passed ordinances in support of Schmid’s motion. Zwingli wrote a booklet on the evangelical duties of a minister, Kurze, christliche Einleitung (Short Christian Introduction), and the council sent it out to the clergy and the members of the Confederation.[40][41]

Reformation progresses in Zürich (1524–1525)

Above the entrance to the Grossmünster, it is written, "In this House of God, Huldrych Zwingli's Reformation took its start."

In December 1523, the council set a deadline of Pentecost in 1524 for a solution to the elimination of the mass and images. Zwingli gave a formal opinion in Vorschlag wegen der Bilder und der Messe (Proposal Concerning Images and the Mass). He did not urge an immediate, general abolition. The council decided on the orderly removal of images within Zürich, but rural congregations were granted the right to remove them based on majority vote. The decision on the mass was postponed.[42]

Evidence of the effect of the Reformation was seen in early 1524. Candlemas was not celebrated, processions of robed clergy ceased, worshippers did not go with palms or relics on Palm Sunday to the Lindenhof, and triptychs remained covered and closed after Lent.[43] Opposition to the changes came from Konrad Hofmann and his followers, but the council decided in favour of keeping the government mandates. When Hofmann left the city, opposition from pastors hostile to the Reformation broke down. The bishop of Constance tried to intervene in defending the mass and the veneration of images. Zwingli wrote an official response for the council and the result was the severance of all ties between the city and the diocese.[44]

Although the council had hesitated in abolishing the mass, the decrease in the exercise of traditional piety allowed pastors to be unofficially released from the requirement of celebrating mass. As individual pastors altered their practices as each saw fit, Zwingli was prompted to address this disorganised situation by designing a communion liturgy in the German language. This was published in Aktion oder Brauch des Nachtmahls (Act or Custom of the Supper). Shortly before Easter, Zwingli and his closest associates requested the council to cancel the mass and to introduce the new public order of worship. On Maundy Thursday, 13 April 1525, Zwingli celebrated communion under his new liturgy. Wooden cups and plates were used to avoid any outward displays of formality. The congregation sat at set tables to emphasise the meal aspect of the sacrament. The sermon was the focal point of the service and there was no organ music or singing. The importance of the sermon in the worship service was underlined by Zwingli’s proposal to limit the celebration of communion to four times a year.[45]

For some time Zwingli had accused mendicant orders of hypocrisy and demanded their abolition in order to support the truly poor. He suggested the monasteries be changed into hospitals and welfare institutions and incorporate their wealth into a welfare fund. This was done by reorganising the foundations of the Grossmünster and Fraumünster and pensioning off remaining nuns and monks. The council secularised the church properties and established new welfare programs for the poor. Zwingli requested permission to establish a Latin school, the Prophezei (Prophecy), at the Grossmünster. The council agreed and it was officially opened on 19 June 1525 with Zwingli and Jud as teachers. It served to retrain and re-educate the clergy. The Zürich Bible translation, traditionally attributed to Zwingli and printed by Christoph Froschauer, bears the mark of teamwork from the Prophecy school.[46] Scholars have not yet attempted to clarify Zwingli's share of the work based on external and stylistic evidence.[47][48]

Conflict with the Anabaptists (1525–1527)

Shortly after the second Zürich disputation, many in the radical wing of the Reformation became convinced that Zwingli was making too many concessions to the Zürich council. They rejected the role of civil government and demanded the immediate establishment of a congregation of the faithful. Conrad Grebel, the leader of the radicals and the emerging Anabaptist movement, spoke disparagingly of Zwingli in private. On 15 August 1524 the council insisted on the obligation to baptise all newborn infants. Zwingli secretly conferred with Grebel’s group and late in 1524, the council called for official discussions. When talks were broken off, Zwingli published Wer Ursache gebe zu Aufruhr (Whoever Causes Unrest) clarifying the opposing points-of-view.[49] On 17 January 1525 a public debate was held and the council decided in favour of Zwingli. Anyone refusing to have their children baptised was required to leave Zürich. The radicals ignored these measures and on 21 January, they met at the house of the mother of another radical leader, Felix Manz. Grebel and a third leader, George Blaurock, performed the first recorded Anabaptist adult baptisms.[50]

On 1 February, the council repeated the requirement on the baptism of all babies and some who failed to comply were arrested and fined, Manz and Blaurock among them. Zwingli and Jud interviewed them and more debates were held before the Zürich council. Meanwhile, the new teachings continued to spread to other parts of the Confederation as well as a number of Swabian towns. On 6–8 November, the last debate on the subject of baptism took place in the Grossmünster. Grebel, Manz, and Blaurock defended their cause before Zwingli, Jud, and other reformers. There was no serious exchange of views as each side would not move from their positions and the debates degenerated into an uproar, each side shouting abuse at the other.[51]

The Zürich council decided that no compromise was possible. On 7 March 1526 it released the notorious mandate that no one shall rebaptise another under the penalty of death.[52] Although Zwingli, technically, had nothing to do with the mandate, there is no indication that he disapproved. Felix Manz, who had sworn to leave Zürich and not to baptise any more, had deliberately returned and continued the practice. After he was arrested and tried, he was executed on 5 January 1527 by being drowned in the Limmat river. He was the first Anabaptist martyr; three more were to follow, after which all others either fled or were expelled from Zürich.[53][54]

Reformation in the Confederation (1526–1528)

Further information: Swiss Reformation
Statue of Zwingli in front of the Wasserkirche in Zürich

On 8 April 1524, five cantons, Lucerne, Uri, Schwyz, Unterwalden, and Zug, formed an alliance, die fünf Orte (the Five States) to defend themselves from Zwingli’s Reformation.[43] They contacted the opponents of Martin Luther including John Eck who had debated Luther in the Leipzig Disputation of 1519. Eck offered to dispute Zwingli and he accepted. However, they could not agree on the selection of the judging authority, the location of the debate, and the use of the Swiss Diet as a court. Because of the disagreements, Zwingli decided to boycott the disputation. On 19 May 1526, all the cantons sent delegates to Baden. Although Zürich’s representatives were present, they did not participate in the sessions. Eck led the Catholic party while the reformers were represented by Johannes Oecolampadius of Basel, a theologian from Württemberg who had carried on an extensive and friendly correspondence with Zwingli. While the debate proceeded, Zwingli was kept informed of the proceedings and printed pamphlets giving his opinions. It was of little use as the Diet decided against Zwingli. He was to be banned and his writings were no longer to be distributed. Of the thirteen Confederation members, Glarus, Solothurn, Fribourg, and Appenzell as well as the Five States voted against Zwingli. Bern, Basel, Schaffhausen, and Zürich supported him.[55]

The Baden disputation exposed a deep rift in the Confederation on matters of religion. The Reformation was now emerging in other states. The city of St Gallen, an affiliated state to the Confederation, was led by a reformed mayor, Joachim Vadian, and the city abolished the mass in 1527, just two years after Zürich. In Basel, although Zwingli had a close relationship with Oecolampadius, the government did not officially sanction any reformatory changes until 1 April 1529 when the mass was prohibited. Schaffhausen, which had closely followed Zürich’s example, formally adopted the Reformation in September 1529. In the case of Bern, Berchtold Haller, the priest at St Vincent Münster, and Niklaus Manuel, the poet, painter, and politician, had campaigned for the reformed cause. But it was only after another disputation that Bern counted itself as a canton of the Reformation. Four hundred and fifty persons participated, including pastors from Bern and other cantons as well as theologians from outside the Confederation such as Martin Bucer and Wolfgang Capito from Strasbourg, Ambrosius Blarer from Constance, and Andreas Althamer from Nürnberg. Eck and Fabri refused to attend and the Catholic cantons did not send representatives. The meeting started on 6 January 1528 and lasted nearly three weeks. Zwingli assumed the main burden of defending the Reformation and he preached twice in the Münster. On 7 February 1528 the council decreed that the Reformation was established in Bern.[56]

First Kappel War (1529)

Even before the Bern disputation, Zwingli was canvassing for an alliance of reformed cities. Once Bern officially accepted the Reformation, a new alliance, das Christliche Burgrecht (the Christian Civic Union) was created.[57] The first meetings were held in Bern between representatives of Bern, Constance, and Zürich on 5–6 January 1528. Other cities including Basel, Biel, Mülhausen, Schaffhausen, and St Gallen, eventually joined the alliance. The Five States felt encircled and isolated, so they searched for outside allies. After two months of negotiations, the Five States formed die Christliche Vereinigung (the Christian Alliance) with Ferdinand of Austria on 22 April 1529.[58][59]

Soon after the Austrian treaty was signed, a reformed preacher, Jacob Kaiser, was captured in Uznach and executed in Schwyz. This triggered a strong reaction from Zwingli, and he drafted Ratschlag über den Krieg (Advice About the War) for the government. He outlined justifications for an attack on the Catholic states and other measures to be taken. Before Zürich could implement his plans, a delegation from Bern that included Niklaus Manuel, arrived in Zürich. The delegation called on Zürich to settle the matter peacefully. Manuel added that an attack would expose Bern to further dangers as Catholic Valais and the Duchy of Savoy bordered its southern flank. He then noted, "You cannot really bring faith by means of spears and halberds."[60] Zürich, however, decided that it would act alone knowing that Bern would be obliged to acquiesce. War was declared on 8 June 1529. Zürich was able to raise an army of 30,000 men. The Five States were abandoned by Austria and could raise only 9,000 men. The two forces met near Kappel, but war was averted due to the intervention of Hans Aebli, a relative of Zwingli, who pleaded for an armistice.[61][62]

Zwingli was obliged to state the terms of the armistice. He demanded the dissolution of the Christian Alliance; unhindered preaching by reformers in the Catholic states; prohibition of the pension system; payment of war reparations; and compensation to the children of Jacob Kaiser. Manuel was involved in the negotiations. Bern was not ready to insist on the unhindered preaching or the prohibition of the pension system. Zürich and Bern could not agree and the Five States pledged only to the dissolution of the alliance with Austria. This was a bitter disappointment for Zwingli and it marked his decline in political influence.[63] The first Land Peace of Kappel, der erste Landfriede, ended the war on 24 June.[64]

Marburg Colloquy (1529)

Coloured woodcut of the Marburg Colloquy, anonymous, 1557

While Zwingli carried on the political work of the Swiss Reformation, he developed his theological views with his colleagues. The famous disagreement between Luther and Zwingli on the interpretation of the eucharist originated when Andreas Karlstadt, Luther’s former colleague from Wittenberg, published three pamphlets on the Lord’s Supper in which Karlstadt rejected the idea of a real presence in the elements. These pamphlets, published in Basel in 1524, received the approval of Oecolampadius and Zwingli. Luther rejected Karlstadt’s arguments and considered Zwingli primarily to be a partisan of Karlstadt. Zwingli began to express his thoughts on the eucharist in several publications including de Eucharistia (On the Eucharist). He attacked the idea of the real presence and argued that the word is in the words of the institution—"This is my body, this is my blood"—means signifies.[65] Hence, the words are understood as a metaphor and Zwingli claimed that there was no real presence during the eucharist. In effect, the meal was symbolic of the Last Supper.[66]

By spring 1527, Luther reacted strongly to Zwingli’s views in the treatise Dass Diese Worte Christi "Das ist mein Leib etc." noch fest stehen wider die Schwarmgeister (That These Words of Christ "This is My Body etc." Still Stand Firm Against the Fanatics). The controversy continued until 1528 when efforts to build bridges between the Lutheran and the Zwinglian views began. Martin Bucer tried to mediate while Philip of Hesse, who wanted to form a political coalition of all Protestant forces, invited the two parties to Marburg to discuss their differences. This event became known as the Marburg Colloquy.[67]

Zwingli accepted Philip's invitation fully believing that he would be able to convince Luther. By contrast, Luther did not expect anything to come out of the meeting and had to be urged by Philip to attend. Zwingli, accompanied by Oecolampadius, arrived on 28 September 1529 with Luther and Philipp Melanchthon arriving shortly thereafter. Other theologians also participated including Martin Bucer, Andreas Osiander, Johannes Brenz, and Justus Jonas.[68] The debates were held from 1–3 October and the results were published in the fifteen Marburg Articles. The participants were able to agree on fourteen of the articles, but the fifteenth article established the differences in their views on the presence of Christ in the eucharist. Afterwards, each side was convinced that they were the victors, but in fact the controversy was not resolved and the final result was the formation of two different Protestant confessions.[69]

Politics, confessions, and the Second Kappel War (1529–1531)

With the failure of the Marburg Colloquy and the split of the Confederation, Zwingli set his goal on an alliance with Philip of Hesse. He kept a lively correspondence with Philip. Bern refused to participate, but after a long process, Zürich, Basel, and Strasbourg signed a mutual defence treaty with Philip in November 1530. Zwingli also personally negotiated with France's diplomatic representative, but the two sides were too far apart. France wanted to maintain good relations with the Five States. Approaches to Venice and Milan also failed.[70]

As Zwingli was working on establishing these political alliances, Charles V, the Holy Roman Emperor, invited Protestants to the Augsburg Diet to present their views so that he could make a verdict on the issue of faith. The Lutherans presented the Augsburg Confession. Under the leadership of Martin Bucer, the cities of Strasbourg, Constance, Memmingen, and Lindau produced the Tetrapolitan Confession. This document attempted to take a middle position between the Lutherans and Zwinglians. It was too late for the Burgrecht cities to produce a confession of their own. Zwingli then produced his own private confession, Fidei ratio (Account of Faith) in which he explained his faith in twelve articles conforming to the articles of the Apostles' Creed. The tone was strongly anti-Catholic as well as anti-Lutheran. The Lutherans did not react officially, but criticised it privately. Zwingli's and Luther's old opponent, John Eck, counter-attacked with a publication, Refutation of the Articles Zwingli Submitted to the Emperor.[71]

When Philip of Hesse formed the Schmalkaldic League at the end of 1530, the four cities of the Tetrapolitan Confession joined on the basis of a Lutheran interpretation of that confession. Given the flexibility of the league's entrance requirements, Zürich, Basel, and Bern also considered joining. However, Zwingli could not reconcile the Tetrapolitan Confession with his own beliefs and wrote a harsh refusal to Bucer and Capito. This offended Philip to the point where relations with the League were severed. The Burgrecht cities now had no external allies to help deal with internal Confederation religious conflicts.[72]

The Battle of Kappel, 11 October 1531, from Chronik by Johannes Stumpf, 1548

The peace treaty of the First Kappel War did not define the right of unhindered preaching in the Catholic states. Zwingli interpreted this to mean that preaching should be permitted, but the Five States suppressed any attempts to reform. The Burgrecht cities considered different means of applying pressure to the Five States. Basel and Schaffhausen preferred quiet diplomacy while Zürich wanted armed conflict. Zwingli and Jud unequivocally advocated an attack on the Five States. Bern took a middle position which eventually prevailed. In May 1531, Zürich reluctantly agreed to impose a food blockade. It failed to have any effect and in October, Bern decided to withdraw the blockade. Zürich urged its continuation and the Burgrecht cities began to quarrel among themselves.[73]

On 9 October 1531, in a surprise move, the Five States declared war on Zürich. Zürich's mobilisation was slow due to internal squabbling and on 11 October, 3500 poorly deployed men encountered a Five States force nearly double their size near Kappel. Many pastors, including Zwingli, were among the soldiers. The battle lasted less than one hour and Zwingli was among the 500 casualties in the Zürich army.[74] He had considered himself first and foremost a soldier of Christ; second a defender of his country, the Confederation; and third a leader of his city, Zürich, where he had lived for the previous twelve years. Ironically, he died at the age of 47, not for Christ nor for the Confederation, but for Zürich.[75]

Theology

The cornerstone of Zwingli’s theology is the Bible. Zwingli appealed to scripture constantly in his writings. He placed its authority above other sources such as the ecumenical councils or the Church Fathers, although he did not hesitate to use other sources to support his arguments.[76] The principles that guide Zwingli's interpretations are derived from his humanist education and his reformed understanding of the Bible.[77] Modifying a literalist interpretation of a passage, he paid attention to the immediate context and attempted to understand the purpose behind it. He compared passages of scripture and used analogies, a method he describes in A Friendly Exegesis (1527). Two analogies that he used quite effectively were between baptism and circumcision and between the Passover and the eucharist.[78]

A rendition of Huldrych Zwingli from the 1906 edition of the Meyers Konversations-Lexikon

Zwingli rejected the word sacrament in the popular usage of his time. For ordinary people, the word meant some kind of holy action of which there is inherent power to free the conscience from sin. For Zwingli, a sacrament was an initiatory ceremony or a pledge, pointing out that the word was derived from sacramentum meaning an oath.[79] In his early writings on baptism, he noted that baptism was an example of such a pledge. He challenged Catholics by accusing them of superstition when they ascribed the water of baptism a certain power to wash away sin. Later, in his conflict with the Anabaptists, he defended the practice of infant baptism, noting that there is no law forbidding the practice. He argued that baptism was a sign of a covenant with God, thereby replacing circumcision in the Old Testament.[80]

Zwingli approached the eucharist in a similar manner to baptism. During the first Zürich disputation in 1523, he denied that an actual sacrifice occurred during the mass, arguing that Christ made the sacrifice only once and for all eternity. Hence, the eucharist was “a memorial of the sacrifice”.[81] Following this argument, he further developed his view, coming to the conclusion of the “signifies” interpretation for the words of the institution. He used various passages of scripture to argue against transubstantiation as well as Luther’s views, the key text being John 6:63, "It is the Spirit who gives life, the flesh is of no avail". Zwingli’s rational approach and use of scripture to understand the meaning of the eucharist was one reason he could not reach a consensus with Luther.[82]

The impact of Luther on Zwingli’s theological development has long been a source of interest and discussion among Zwinglian scholars. Zwingli himself asserted vigorously his independence of Luther. The most recent studies have lent credibility to this claim, although some scholars still claim his theology was dependent upon Luther's. Zwingli appears to have read Luther’s books in search of confirmation from Luther for his own views. Zwingli did, however, admire Luther greatly for the stand he took against the pope. This, more than Luther's theology, was a key influence on Zwingli's convictions as a reformer.[83] What Zwingli considered Luther's courageous stance at the Leipzig Disputation had a decisive impact on Zwingli during his earliest years as a priest, and during this time Zwingli praised and promoted Luther's writings to support his own similar ideas. Like Luther, Zwingli was also a student and admirer of Augustine.[84] His later writings continued to show characteristic differences from Luther such as the inclusion of non-Christians in heaven as described in An Exposition of the Faith.[85]

Music

Zwingli enjoyed music and could play several instruments, including the violin, harp, flute, dulcimer and hunting horn. He would sometimes amuse the children of his congregation on his lute and was so well-known for his playing that his enemies mocked him as “the evangelical lute-player and fifer". Three of Zwingli's Lieder or hymns have been preserved: the Pestlied mentioned above, an adaptation of Psalm 65 (ca. 1525), and the Kappeler Lied, which is believed to have been composed during the campaign of the first war of Kappel (1529).[86] These songs were not meant to be sung during worship services and are not identified as hymns of the Reformation, though they were published in some 16th century hymnals.[87]

Zwingli criticised the practice of priestly chanting and monastic choirs. The criticism dates from 1523 when he attacked certain worship practices. He associated music with images and vestments, all of which he felt diverted people’s attention from true spiritual worship. It is not known what he thought of the musical practices in early Lutheran churches. Zwingli, however eliminated music from worship in the church, stating that God had not commanded musical worship.[88] The organist of the People's Church in Zurich is recorded as weeping upon seeing the great organ broken up.[89] Although Zwingli did not express an opinion on congregational singing, he made no effort to encourage it.[90] Nevertheless, scholars have found that Zwingli was supportive of a role for music in the church. Gottfried W. Locher writes, "The old assertion 'Zwingli was against church singing' holds good no longer.... Zwingli's polemic is concerned exclusively with the medieval Latin choral and priestly chanting and not with the hymns of evangelical congregations or choirs". Locher goes on to say that "Zwingli freely allowed vernacular psalm or choral singing. In addition, he even seems to have striven for lively, antiphonal, unison recitative". Locher then summaries his comments on Zwingli's view of church music as follows: "The chief thought in his conception of worship was always 'conscious attendance and understanding' — 'devotion', yet with the lively participation of all concerned".[91]

Legacy

Zwingli was a humanist and a scholar with many devoted friends and disciples. He communicated as easily with the ordinary people of his congregation as with rulers such as Philip of Hesse.[92] His reputation as a stern, stolid reformer is counterbalanced by the fact that he had an excellent sense of humour and used satiric fables, spoofing, and puns in his writings.[93] He was more conscious of social obligations than Luther and he genuinely believed that the masses would accept a government guided by God’s word.[94] He tirelessly promoted assistance to the poor, who he believed should be cared for by a truly Christian community.[95]

In December 1531, the Zürich council selected Heinrich Bullinger as his successor. He immediately removed any doubts about Zwingli’s orthodoxy and defended him as a prophet and a martyr. During Bullinger's rule, the confessional divisions of the Confederation were stabilised.[96] He rallied the reformed cities and cantons and helped them to recover from the defeat at Kappel. Zwingli had instituted fundamental reforms, while Bullinger consolidated and refined them.[97]

Scholars have found assessing Zwingli’s historical impact to be difficult, for several reasons. There is no consensus definition of "Zwinglianism"; by any definition, Zwinglianism evolved under his successor, Heinrich Bullinger; and research into Zwingli’s influence on Bullinger and John Calvin is still rudimentary.[98] Bullinger adopted most of Zwingli’s points of doctrine. Like Zwingli, he summarised his theology several times, the best-known being the Second Helvetic Confession of 1566. Meanwhile, Calvin had established the Reformation in Geneva. Calvin differed with Zwingli on the eucharist and criticised him for regarding it as simply a metaphorical event. In 1549, however, Bullinger and Calvin succeeded in overcoming the differences in doctrine and produced the Consensus Tigurinus (Zürich Consensus). They declared that the eucharist was not just symbolic of the meal, but they also rejected the Lutheran position that the body and blood of Christ is in union with the elements. With this rapprochement, Calvin established his role in the Swiss Reformed Churches and eventually in the wider world.[99][100]

Outside of Switzerland, no church counts Zwingli as its founder. Scholars speculate as to why Zwinglianism has not diffused more widely,[101] even though Zwingli’s theology is considered the first expression of Reformed theology.[102] Although his name is not widely recognised, Zwingli's legacy lives on in the basic confessions of the Reformed churches of today.[103] He is often called, after Martin Luther and John Calvin, the "Third Man of the Reformation".[104]

List of works

Zwingli's collected works are expected to fill 21 volumes. A collection of selected works was published in 1995 by the Zwingliverein in collaboration with the Theologischer Verlag Zürich[105] This four-volume collection contains the following works:[106]

The complete 21-volume edition is being undertaken by the Zwingliverein in collaboration with the Institut für schweizerische Reformationsgeschichte, and is projected to be organised as follows:

Vols. XIII and XIV have been published, vols. XV and XVI are under preparation. Vols. XVII to XXI are planned to cover the New Testament.

See also

Calvinism
Calvin.png
John Calvin
 Calvinism portal

References and notes

  1. ↑ Potter 1976, p. 1. According to Potter, "Huldrych" was the spelling Zwingli preferred. However, Potter uses "Ulrich", while Gäbler, Stephens, and Furcha use "Huldrych". His signature at the Marburg Colloquy was the Latinised name "Huldrychus Zwinglius" (Bainton 1995, p. 251). For more on his name, see Rother, Rea. "Huldrych - Ulrich". Evangelisch-reformierte Landeskirche des Kantons Zürich. http://zh.ref.ch/content/e3/e1939/e10912/e11025/index_ger.html. Retrieved 2008-03-03.  (in German only, Reformed Church of Zürich)
  2. ↑ Gäbler 1986, pp. 1–4
  3. ↑ Gäbler 1986, pp. 4–6
  4. ↑ Gäbler 1986, pp. 6–7
  5. ↑ Potter 1976, p. 6
  6. ↑ Gäbler 1986, p. 24; Potter 1976, p. 9. Potter mentions this possibility. Gäbler states that Zwingli did not refute later claims by opponents that he had been a monk in Bern.
  7. ↑ Gäbler 1986, p. 24; Potter 1976, p. 9
  8. ↑ Gäbler 1986, p. 25. The word exclusus (expelled) was added to his matriculation entry. Gäbler notes that without a date and reason, it does not conform to what was customary at the time.
  9. ↑ Gäbler 1986, p. 26
  10. ↑ Stephens 1986, p. 8; Potter 1976, pp. 35, 37
  11. ↑ Gäbler 1986, pp. 29–33
  12. ↑ Potter 1976, pp. 22–40
  13. ↑ Gäbler 1986, pp. 33–41
  14. ↑ Gäbler 1986, pp. 43–44
  15. ↑ Potter 1976, pp. 45–46
  16. ↑ Old 1998, pp. 46–47
  17. ↑ Gäbler 1986, pp. 44–45
  18. ↑ Gäbler 1986, p. 46. Proponents of this view are Oskar Farner and Walther Köhler.
  19. ↑ Gäbler 1986, p. 46. Proponents of this view are Arthur Rich and Cornelius Augustijn.
  20. ↑ Gäbler 1986, pp. 46–47. A proponent of this view is Gottfried W. Locher.
  21. ↑ Gäbler 1986, p. 50
  22. ↑ Gäbler 1986, pp. 49–52
  23. ↑ Potter 1976, p. 66
  24. ↑ Bainton 1995, p. XII
  25. ↑ Potter 1976, pp. 44, 66–67
  26. ↑ see e.g. Potter 1976, pp. 69–70
  27. ↑ Gäbler 1986, p. 51
  28. ↑ Potter 1976, p. 73
  29. ↑ Gäbler 1986, pp. 52–56
  30. ↑ Potter 1976, p. 80
  31. ↑ Gäbler 1986, pp. 57–59
  32. ↑ Gäbler 1986, pp. 63–65
  33. ↑ Potter 1976, pp. 97–100
  34. ↑ Potter 1976, p. 99
  35. ↑ Cameron 1991, pp. 108
  36. ↑ Gäbler 1986, pp. 67–71
  37. ↑ Potter 1976, pp. 100–104
  38. ↑ Gäbler 1986, pp. 72, 76–77
  39. ↑ Potter 1976, pp. 130–131
  40. ↑ Gäbler 1986, pp. 78–81
  41. ↑ Potter 1976, pp. 131–135
  42. ↑ Gäbler 1986, pp. 81–82
  43. ↑ 43.0 43.1 Potter 1976, p. 138
  44. ↑ Gäbler 1986, pp. 82–83
  45. ↑ Gäbler 1986, pp. 105–106
  46. ↑ According to Gäbler 1986, p. 102, the first complete Bible was printed in 1531. Other sources say 1529 or 1530. See Estep 1986, p. 96 and Greenslade 1975, p. 106. Early editions were called the Froschauer Bible, see Chadwick 2001, p. 35.
  47. ↑ Potter 1976, pp. 222–223
  48. ↑ Gäbler 1986, pp. 97–103
  49. ↑ Gäbler 1986, pp. 125–126
  50. ↑ Potter 1976, pp. 177–182
  51. ↑ Potter 1976, pp. 183–186
  52. ↑ Potter 1976, p. 187
  53. ↑ Potter 1976, pp. 186–188
  54. ↑ Burkhardt, Ferne (2004-07-09). "Mennonite World Conference Press Release". Mennonite World Conference. http://www.mwc-cmm.org/News/MWC/040709rls1.html. Retrieved 2008-03-03.  The descendant of the Zwinglian Reformation, the Reformed Church of Zürich, and the descendants of the Anabaptist movement (Amish, Hutterites, and Mennonites) held a Reconciliation Conference at the Grossmünster on 26 June 2004. See also Reich, Ruedi. "Statement of Regret by Ruedi Reich, President, Reformed Church of the Canton of Zurich". Mennonite Church USA Historical Committee. http://www.mcusa-archives.org/events/statement_of_regret-reich.htm. Retrieved 2008-03-03.  and "Statements, Reflections and Reports". Mennonite Church USA Historical Committee. http://www.mcusa-archives.org/events/statements_index.htm. Retrieved 2008-03-03. 
  55. ↑ Gäbler 1986, pp. 111–113
  56. ↑ Gäbler 1986, pp. 113–119
  57. ↑ Locher 1981, p. 109. Potter also translates Burgrecht as "Civic Union", while Gäbler 1986, p. 119 translates it as "Fortress Law".
  58. ↑ Gäbler 1986, pp. 119–120
  59. ↑ Potter 1976, pp. 352–355
  60. ↑ Potter 1976, p. 364. In Early Modern German, "Warlich man mag mit spiess und halberten den glouben nit ingeben."
  61. ↑ Gäbler 1986, pp. 120–121
  62. ↑ Potter 1976, pp. 362–367
  63. ↑ Potter 1976, pp. 367–369
  64. ↑ Potter 1976, p. 371
  65. ↑ Potter 1976, p. 157
  66. ↑ Gäbler 1986, pp. 131–135
  67. ↑ Gäbler 1986, pp. 135–136
  68. ↑ Bainton 1995, p. 251
  69. ↑ Gäbler 1986, pp. 136–138
  70. ↑ Gäbler 1986, pp. 141–143
  71. ↑ Gäbler 1986, pp. 143–146
  72. ↑ Gäbler 1986, p. 148
  73. ↑ Gäbler 1986, pp. 148–150
  74. ↑ Gäbler 1986, pp. 150–152
  75. ↑ Potter 1976, p. 414
  76. ↑ Stephens 1986, pp. 51–52
  77. ↑ Stephens 1986, p. 59
  78. ↑ Stephens 1986, pp. 64–66
  79. ↑ Stephens 1986, pp. 180–185
  80. ↑ Stephens 1986, pp. 194–206
  81. ↑ Huldreich Zwinglis Samtliche Werke, Vol. I, 460.6-10, as quoted in Stephens 1986, p. 219
  82. ↑ Stephens 1986, pp. 218–250
  83. ↑ Stephens 1986, p. 22
  84. ↑ Stephens 1986, p. 17
  85. ↑ Stephens 1986, pp. 48–49
  86. ↑ Hannes Reimann, Huldrych Zwingli - der Musiker, Archiv für Musikwissenschaft 17 2./3. (1960), pp. 126–141
  87. ↑ Gäbler 1986, p. 108
  88. ↑ Leith, John H, Introduction to the Reformed Tradition, Westminster John Knox Press, ISBN 0804204799 p210-211
  89. ↑ Chadwick, Owen, The Reformation, Penguin, 1990, p. 439
  90. ↑ Gäbler 1986, pp. 107–108
  91. ↑ Locher 1981
  92. ↑ Potter 1976, pp. 417–418
  93. ↑ Schmidt-Clausing, Fritz; West, Jim (2007), The Humor of Huldrych Zwingli: The Lighter Side of the Protestant Reformation, Lewiston, New York: Edwin Mellen Press Ltd, ISBN 978-0773454828 .
  94. ↑ Potter 1976, p. 418
  95. ↑ Wandel 1990, p. 45
  96. ↑ Gäbler 1986, pp. 157–158
  97. ↑ Steinmetz 2001, p. 98
  98. ↑ Gäbler 1986, pp. 155–156
  99. ↑ Furcha 1985, pp. 179–195, J. C. McLelland, "Meta-Zwingli or Anti-Zwingli? Bullinger and Calvin in Eucharistic Concord"
  100. ↑ Gäbler 1986, pp. 158–159
  101. ↑ Furcha 1985, pp. 1–12, Ulrich Gäbler, "Zwingli the Loser".
  102. ↑ Bagchi & Steinmetz 2004, p. 99
  103. ↑ Gäbler 1986, p. 160
  104. ↑ Rilliet 1964
  105. ↑ Huldrych Zwingli, Schriften (4 vols.), eds. Th. Brunnschweiler and S. Lutz, Zürich (1995), ISBN 978-3290109783
  106. ↑ English titles are those of Stephens 1992, pp. 171ff

Bibliography

External links