Huldreich 1484-1531 Zwingli

The result of the discussion was that Berne was won over to the side of the reformer. He had maintained that the congre gation, and not the hierarchy, was the representative of the Church; and he sought to reorganize the Swiss constitution on the principles of representative democracy so as to reduce the disproportionate voting power of the Forest Cantons.

On April 2, 1524 the marriage of Zwingli with Anna Reinhard was publicly celebrated in the cathedral. In August of that year Zwingli printed a pamphlet in which he set forth his views of the Eucharist. They proved the occasion of a conflict with Luther which was never settled, but more attention was attracted by Zwingli's denunciation of the worship of images and of the Roman doctrine of the mass. These points were discussed at a fresh congress where about goo persons were present, and where Vadian (Joachim von Watt, the reformer of St. Gall) presided. It was decided that images are forbidden by Scripture and that the mass is not a sacrifice. Images were removed from the churches, and many ceremonies and festivals were abolished. Zurich was threatened with exclusion from the union, and she began to make preparations for war.

Divergence from Luther.

At this point the controversy between Luther and Zwingli became more serious. In March 1525 Zwingli brought out his Commentary on the True and False Religion. He declined to accept Luther's teaching that Christ's words of institution required the belief that the real flesh and blood of Christ co-exist in and with the natural elements. He declared that Luther was in a fog, and that Christ had proclaimed that by faith alone could His presence be received in a feast which He designed to be commemorative and symbolical. The landgrave of Hesse brought the two Reformers together in vain at Marburg in October 1529, and the whole Protestant movement broke into two camps. At home the long-felt strain between opposing cantons led at last to civil war. In February 1531 Zwingli himself urged the Evangelical Swiss to attack the Five Cantons, and on Oct. io there was fought at Kappel a battle, disastrous to the Protestant cause and fatal to its leader. Zwingli, who as chaplain was carrying the banner, was struck to the ground, and was later despatched in cold blood. His corpse was quartered by the public hangman, and burnt with dung by the soldiers. A great boulder, roughly squared, standing a little way off the road, marks the place where Zwingli fell. It is inscribed, " 'They may kill the body but not the soul': so spoke on this spot Ulrich Zwingli, who for truth and the freedom of the Christian Church died a hero's death, Oct. 11, 1531." Zwingli's theological views are expressed succinctly in the sixty-seven theses published at Zurich in 1523, and at greater length in the First Helvetic Confession, compiled in 1536 by a number of his disciples'. They contain the elements of Reformed as distinguished from Lutheran doctrine. As opposed to Luther, Zwingli insisted more firmly on the supreme authority of Scrip ture, and broke more thoroughly and radically with the mediaeval Church. Luther was content with changes in one or two funda

mental doctrines; Zwingli aimed at a reformation of government Schaff, Creeds of the Evangelical Protestant Churches, p. 2ii and discipline as well as of theology. Zwingli held that there should be no government in the Church separate from the civil govern ment which ruled the commonwealth. All rules and regulations about the public worship, doctrines and discipline of the Church were made in Zvvingli's time, and with his consent, by the council of Zurich, the supreme civil authority in the State. This was the ground of his quarrel with the Swiss Anabaptists, for the main idea in the minds of these greatly maligned men was the modern thought of a free Church in a free State. Like all the Reformers, he was strictly Augustinian in theology, but he dwelt chiefly on the positive side of predestination—the election to salvation—and he insisted upon the salvation of infants and of the pious heathen. His most distinctive doctrine is perhaps his theory of the sacra ment, which involved him and his followers in a long and, on Luther's part, an acrimonious dispute. He held that the Eucharist was not the repetition of the sacrifice of Christ, but the faithful remembrance that that sacrifice had been made once for all. His theological opinions were set aside in Switzerland for the some what profounder views of Calvin. The publication of the Zurich Consensus (Consensus Tigurinus) in 1549 marks the adherence of the Swiss to Calvinist theology.

Zwingli's most important writings are—Von Erkiesen und Fryheit der Spysen (April 1522) ; De Canone Missae Epichiresis (September 1523) ; Commentarius de Vera et False Religione (1525) ; Vom Touf, vom Wiedertouf, und vom Kindertouf (1525) ; Ein klare Unterrichtung vom Nachtmal Christi (1526) ; De Providentia Dei (153o) ; and Chris tianae Fidei Expositio (1531). For a full bibliography see G. Finsler, Zwingli-Bibliographie ( Zurich, 1897) .

Works.—Collected editions, 4 vols. (Zurich, 1581) ; by M. Schuler and Joh. Schulthess, 8 vols. (Zurich,R R 1-2--42, with "supple mentorum fasciculus," 1861) ; by E. Egli and G. Finsler in "Corpus Reformatorum" (Berlin, igo5 sqq.).

Lives.—O. Myconius (1532) ; H. Bullinger's Ref ormationsgeschichte (ed. Hottinger and Voegli, 1838) ; J. M. Schuler (1818) ; R. Christoffel (1857, Eng. tr. by J. Cochran, Edinburgh, 1858) ; J. C. Korikofer, 2 vols. (Leipzig, 1867-69) ; R. Stahelin, 2 vols. (Basle, 1895-97) ; S. M. Jackson in Heroes of the Reformation (New York and London, 'pi) ; Prof. Egli's articles in Hauck-Herzog's Realencyklopadie fur prof. The ologie u. Kirche, and Zwingliana, published twice a year since 1897 at Zurich. S. M. Jackson's book gives a chapter on Zwingli's Theology by Prof. F. H. Foster, and full details of further information on the subject, together with a list of modern English translations of Zwingli's works.