The contributions of the Swiss reformer Huldreich (Ulrich) Zwingli to the history of theology will require no more than a brief report. His doctrine of the Lord’s Supper has already been discussed in connection with Luther’s theology.
Zwingli was born in 1484, and after studying in Vienna and Basel (master’s degree, 1506), he became pastor in Glarus and later in Maria-Einsiedeln. In 1519 he became “people’s priest” (Leutpriester) at the Great Minster in Zurich. He was introduced to scholastic theology in its Thomistic form at an early age, but soon went other ways. In 1516 he became acquainted with Erasmus of Rotterdam and was profoundly influenced by his writings. The fact of the matter is that he became a disciple of Erasmus, and at the outset his position coincided with Erasmus’ humanistic “reform Christianity.” Erasmus held that the people should be “enlightened” through the preaching of the pure Gospel of Christ, above all the ethical principles of the Sermon on the Mount. It was hoped that cult and customs would gradually improve as a result.
But during the years 1519–20 Zwingli’s position changed. When he realized that the humanistic program of reform would not attain the desired result, he broke with Erasmus. He also repudiated the Pelagian concept which he found in Erasmus, and taught that man is totally corrupt. Only through the transforming power of Christ can a man be justified.
The reasons for this change to the Reformation point of view have been discussed at length in Zwingli research. Some have believed that it was entirely due to the influence of Luther, whose books Zwingli began to read in 1518. But his own account conflicts with this assumption; according to this, he began to preach the Gospel even before 1518. Furthermore, he firmly insisted that he was not dependent on Luther, nor did he agree with him in all things. The statements in which Zwingli expresses his independence vis-à-vis Luther were conditioned, however, by his desire to keep the Swiss Reformation free of the effects of the Edict of Worms, which outlawed both Luther and his supporters. That Luther’s writings were of great significance to Zwingli cannot be denied. At the very least they provided an impulse for his practical Reformation activity.
It has become more common, however, to emphasize Zwingli’s independence. Furthermore, recently deciphered and published marginal notes taken from books in Zwingli’s library have thrown light on another important influence in his life—Augustine. It was from this source, to a large extent, that Zwingli derived his concept of original sin and grace, and it was this which caused him to break with his earlier, humanistic position. Another factor related to his development was the extended plague which Zwingli managed to survive in the fall of 1519 and which created a profound religious crisis in his life.
Under Zwingli’s leadership the Zurich reform developed step by step in the years following 1519. This brought with it not only religious change but also a far-reaching Social revolution. A particularly strict ethic and a theocratic form of government characterized Zwingli’s program of reform.
In spite of his Reformation outlook, Zwingli never altogether gave up his humanistic point of view. His position appears to have been a mixture of antiquity, Renaissance theology, and Reformation elements. As noted, he accepted the Augustinian doctrine of original sin. But he rejected the idea of inherited guilt. Guilt does not appear until the Law has actually been transgressed; it is not inherent in the depraved condition which is handed down from generation to generation. It was also characteristic of Zwingli to say that certain enlightened heathen have come to a saving knowledge through rational means and that they can therefore attain to a state of blessedness just as well as Christians can.
Basic to Zwingli’s theology is a metaphysical contrast between spirit and matter. The spirit represents its own sphere and cannot be thought of as a part of what is physical or external. As a result, Zwingli drew a sharp line between the human and the divine in Christ, and he felt that faith refers only to His divine nature. Zwingli did not emphasize the Word as something of great importance. He was of the opinion that faith is awakened not by the external Word but as a result of direct action by God or the Spirit. This conception of the Word influenced Zwingli’s understanding of the sacraments, which we touched upon earlier in connection with the Lord’s Supper dispute between Zwingli and Luther. As a result, Zwingli did not conceive of either Baptism or the Lord’s Supper as means of grace in the proper sense of the term. He did not believe that infant Baptism has any guilt-removing effect. As is evident from what has already been said, Zwingli taught that children are without guilt prior to committing actual sin. With respect to the Lord’s Supper, Zwingli did not feel that it provided forgiveness of sin. He rather looked upon this sacrament as a symbolic memorial act.
A large part of Zwingli’s writings had to do with practical and political questions. Chief among his theological works was the doctrinal summary De vera et falsa religione commentarius, dedicated to King Francis I of France (1525). Among the writings he published concerning the Lord’s Supper were Eine klare Unterrichtung vom Nachtmahl Christi (1526) and the Amica exegesis, which was directed at Luther (1527).
Zwingli became ever more deeply involved in political activity as a result of his efforts to expand his reform movement into other parts of Switzerland. He participated actively in the unsuccessful plan for a European coalition directed against the House of Hapsburg. He also worked zealously for the formation of a unified evangelical state in Switzerland, to be led by Zurich and Bern. The Catholic cantons were to be subdued by force of arms. But even some of Zwingli’s own followers opposed this plan, and when an actual civil war finally broke out, the evangelicals were divided and definitely inferior. They were defeated at Kappel in 1531, and Zwingli, who participated in the battle fully armed, was killed. His death on the field of battle strongly underscores the political and nationalistic element in his lifework. It also reveals an attitude toward the work of the Reformation quite different from Luther’s.
Zwingli was born in 1484, and after studying in Vienna and Basel (master’s degree, 1506), he became pastor in Glarus and later in Maria-Einsiedeln. In 1519 he became “people’s priest” (Leutpriester) at the Great Minster in Zurich. He was introduced to scholastic theology in its Thomistic form at an early age, but soon went other ways. In 1516 he became acquainted with Erasmus of Rotterdam and was profoundly influenced by his writings. The fact of the matter is that he became a disciple of Erasmus, and at the outset his position coincided with Erasmus’ humanistic “reform Christianity.” Erasmus held that the people should be “enlightened” through the preaching of the pure Gospel of Christ, above all the ethical principles of the Sermon on the Mount. It was hoped that cult and customs would gradually improve as a result.
But during the years 1519–20 Zwingli’s position changed. When he realized that the humanistic program of reform would not attain the desired result, he broke with Erasmus. He also repudiated the Pelagian concept which he found in Erasmus, and taught that man is totally corrupt. Only through the transforming power of Christ can a man be justified.
The reasons for this change to the Reformation point of view have been discussed at length in Zwingli research. Some have believed that it was entirely due to the influence of Luther, whose books Zwingli began to read in 1518. But his own account conflicts with this assumption; according to this, he began to preach the Gospel even before 1518. Furthermore, he firmly insisted that he was not dependent on Luther, nor did he agree with him in all things. The statements in which Zwingli expresses his independence vis-à-vis Luther were conditioned, however, by his desire to keep the Swiss Reformation free of the effects of the Edict of Worms, which outlawed both Luther and his supporters. That Luther’s writings were of great significance to Zwingli cannot be denied. At the very least they provided an impulse for his practical Reformation activity.
It has become more common, however, to emphasize Zwingli’s independence. Furthermore, recently deciphered and published marginal notes taken from books in Zwingli’s library have thrown light on another important influence in his life—Augustine. It was from this source, to a large extent, that Zwingli derived his concept of original sin and grace, and it was this which caused him to break with his earlier, humanistic position. Another factor related to his development was the extended plague which Zwingli managed to survive in the fall of 1519 and which created a profound religious crisis in his life.
Under Zwingli’s leadership the Zurich reform developed step by step in the years following 1519. This brought with it not only religious change but also a far-reaching Social revolution. A particularly strict ethic and a theocratic form of government characterized Zwingli’s program of reform.
In spite of his Reformation outlook, Zwingli never altogether gave up his humanistic point of view. His position appears to have been a mixture of antiquity, Renaissance theology, and Reformation elements. As noted, he accepted the Augustinian doctrine of original sin. But he rejected the idea of inherited guilt. Guilt does not appear until the Law has actually been transgressed; it is not inherent in the depraved condition which is handed down from generation to generation. It was also characteristic of Zwingli to say that certain enlightened heathen have come to a saving knowledge through rational means and that they can therefore attain to a state of blessedness just as well as Christians can.
Basic to Zwingli’s theology is a metaphysical contrast between spirit and matter. The spirit represents its own sphere and cannot be thought of as a part of what is physical or external. As a result, Zwingli drew a sharp line between the human and the divine in Christ, and he felt that faith refers only to His divine nature. Zwingli did not emphasize the Word as something of great importance. He was of the opinion that faith is awakened not by the external Word but as a result of direct action by God or the Spirit. This conception of the Word influenced Zwingli’s understanding of the sacraments, which we touched upon earlier in connection with the Lord’s Supper dispute between Zwingli and Luther. As a result, Zwingli did not conceive of either Baptism or the Lord’s Supper as means of grace in the proper sense of the term. He did not believe that infant Baptism has any guilt-removing effect. As is evident from what has already been said, Zwingli taught that children are without guilt prior to committing actual sin. With respect to the Lord’s Supper, Zwingli did not feel that it provided forgiveness of sin. He rather looked upon this sacrament as a symbolic memorial act.
A large part of Zwingli’s writings had to do with practical and political questions. Chief among his theological works was the doctrinal summary De vera et falsa religione commentarius, dedicated to King Francis I of France (1525). Among the writings he published concerning the Lord’s Supper were Eine klare Unterrichtung vom Nachtmahl Christi (1526) and the Amica exegesis, which was directed at Luther (1527).
Zwingli became ever more deeply involved in political activity as a result of his efforts to expand his reform movement into other parts of Switzerland. He participated actively in the unsuccessful plan for a European coalition directed against the House of Hapsburg. He also worked zealously for the formation of a unified evangelical state in Switzerland, to be led by Zurich and Bern. The Catholic cantons were to be subdued by force of arms. But even some of Zwingli’s own followers opposed this plan, and when an actual civil war finally broke out, the evangelicals were divided and definitely inferior. They were defeated at Kappel in 1531, and Zwingli, who participated in the battle fully armed, was killed. His death on the field of battle strongly underscores the political and nationalistic element in his lifework. It also reveals an attitude toward the work of the Reformation quite different from Luther’s.
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