Ulrich Zwingli - one finds also Huldreich Zwingli and Huldrych Zwingli , and even Zwingle or Zvingle or Zuingle Haudry , while francizing - (1484 - 1531) Suisse is a religious reformer. While studying the Bible, independently of Martin Luther, it arrives at similar conclusions.

Preamble

Very present in the company, it is one of the principal craftsmen of the various attempts to convert, including militarily, Switzerland with the Réforme. In 1523, he manages to make adopt the reform with the canton of Zurich, first canton to do it. He is, since Zurich, at the origin of the reformed Churches of German-speaking Switzerland, while Guillaume Farel and Jean Calvin is the principal reformers in French-speaking Switzerland. He is today still one of the independent sources of inspiration of the reformed Churches, and in particular of the liberal Protestantisme.

The Reform in German-speaking Switzerland

After a profitable ministry with Glaris and Einsiedeln, where it fought the Mariolâtrie, Zwingli was called as preacher in Zurich. As he was a vigorous logician, he further went than Luther. All that was not positively taught in the Scriptures was to be abolished in its eyes. Cène was only one memorial and Christ was not present there. The treated images of idols were removed churches. Nothing will remain any more old liturgy.

Its life

• 1484 : January 1st. Birth of Zwingli born in Wildhaus in the Toggenbourg (Canton of Saint-Gall). His/her Ulrich father was a civil servant. He has nine or ten brothers and sisters.

• 1498-99: Its name appears on the lists of the University of Vienna from where it seems to be excluded. Two years after one finds it with Basle where, the professor Thomas Wyttenbach encourages it to devote himself to studies of theology.
• 1502: Is registered at the University of Basle where it obtains the rank of Master in arts.
• 1506: Complete its studies of theology and is ordered priest with Constance.
• 1506-16: Priest of Glaris not far from Wildhaus its native village. Its sermons anti Mercenariat did not rain at the rural community.
• 1516-18: Chaplain of the abbey of Einsiedeln (Notre-Dame of the Hermits).
• 1512: As military chaplain of Swiss with the pay of the pope, it takes part in the famous battles of Novare and Marignan 1515.
• 1513: The Greek learns.
• 1516: Meet Erasme and the Froben printer in Basle.
• 1518: End. It is called as Prédicateur of collegial of Zurich.
• 1519: January 1st. Zwingli preaches for the first time at the " Grossmünster ". It is there that he gradually becomes an authentic reformer. Marked by the plague and the experiment of death.
• 1520: Voluntarily give up its papal pension.
• 1522: May 16th. By the publication of " Vermahnung year die zu Schwyz, dass sy sich VOR fremden Herren hutend" , Zwingli starts to be made known apart from Zurich.
• 1523: It definitively passes to the Reform with the drafting of the 67 Theses which it writes to take part in the first argument of Zurich which is held on January 29th. Consequently Zwingli will do everything so that Zurich becomes a reformed city.
• 1524: Marry the widow Anna Reinhart. They will have four children.
• 1525: September. Zurich abolishes the mass. Bern prohibits it in 1528, Basle and Glaris will make some in the same way in 1529.
• 1526: March. The first reformed worship is celebrated. The monks strip their habits, the reading of the crowned text replaces the song and the relics are abandoned. May: Zwingli is excommunicated with the Dispute Baden (Canton of Argovie).
• 1529: Conference of Marbourg. Under the presidency of the Landgrave Philippe de Hesse Zwingli meets Luther there to take stock of their agreements and dissensions on the eucharistic doctrines. 1st battle of Kappel. The Reform, thanks to the evangelic League joining together the cantons of Bern, Saint-Gall, Basle and Zurich, and under the action of Zwingli, extends to the common bailliages (“Alliance combourgeoise”) after the first peace from Kappel.
• 1531: In October, the catholic Swiss cantons attack the Inhabitants of Zurich and beat them with the 2 {{E}} battles of Kappel. Zwingli - chaplain of the troops inhabitants of Zurich - is killed on this battle field the 11 of the same month whereas it assists wounded and dying.

Its work

Treaties:

• 1522: April. Of the Freedom of the mets .
• 1522: May. Exhortation against the enrôlements and the pensions .
• 1522: July. Prayer and friendly exhortation in favor of the marriage of the priests .
• 1524: the Shepherd .
• 1525: Of true and distorts religion .

Works:

• 1530: Fidei Ratio .
• 1531: Expositio Fidei

Biography

It had as a father a simple peasant, Amman or magistrate of its parish which, knowing all the importance of the instruction, did not neglect anything for him to ensure the advantages of them. Zwingli drew of them the elements with Basle and Bern. The Dominican ones, forecasting its beginnings favorably, cherished it to attract it in their order: but his/her father, wanting to withdraw it from these attempts seduction, sent it to improve with the Université of Vienna in Austria, which had of the celebrity. However the Zwingli young person learned there an only little astronomy and physics, in addition to philosophy, as one knew it in this time.

From return in its fatherland, after a two years absence, it returned one second time to Basle, where it was soon named regent. Hardly eighteen years old, it was delivered with all the heat of an young man to the duties of his place; and it acquired a major knowledge of the languages than it was obliged to learn with its pupils. It is noticed that it had a very marked inclination for Horace, Salluste, Pline, Sénèque, Aristote, Plato and Démosthène, whose reading occupied it night and day, and who so strongly contributed to increase its ideas and to polish its style. He did not neglect nevertheless the study of sciences necessary to the state for which he was intended. He had as a professor of theology Thomas Wyttenbach, whose teaching, without having anything extraordinary, rose however above the prejudices of its contemporaries. Other historians speak in praise of the method which it employed in teaching, and of confidence which it inspired with its disciples. In 1506, it took the degree of Master are arts, and was promoted with the cure of Glaris. This benefit was appropriate to him enough, because it brought it closer to his parents, and because it was honourable to be at twenty-two years Pasteur of a chief town of canton. The bishop of Constance conferred the orders without difficulty to him, and subscribed to his installation.

As of this moment Zwingli believed duty to start again its theological studies on a new plan which it had been formed. After having read again the classic authors of old the Greece, to go their familiar language, and to look further into all the beauties of them, it was delivered to the study of New Testament, and with the research of test which are used as base with the catholic dogmas. It followed the method which consists in more clearly interpreting an obscure passage by a similar passage, an uncommon word by more known words, having regard with the place, time; for the writer and with a crowd of other circumstances which modify and change often the significance of the words: II started then to reading the Pères of the Church, to know how they had heard the places which seemed to him obscure. It was not enough for him to know the feeling of the former theologists; he wanted to also consult the modern ones, even the writers who had been struck of Anathème, like Wiclef and Jean Huss.

It appears however that it was initially restricted to groan in secrecy on the abuses which dishonoured the clergy, and which he did not press himself to tackle them face: the favorable moment was not yet come, but it advanced with great steps: keeping on the articlees of faith which displeased the absolute silence to him, it did not approve them nor did not condemn them.

In 1512, when 20.000 Swiss went to the voice of Jules II, to help the Italy against the weapons of Louis XII, Zwingli accompanied the quota by Glaris, in the capacity as chaplain. The famous Matthieu Schiner, cardinal bishop of Sion, legate has, latere, charged it with distributing to its compatriots the gratifications of the pope.

After the Bataille of Novare, where it had been present, Zwingli turned over in its parish to take again its pastoral functions, that it again left in 1515 to go with the Swiss ones to the help of the duke of Milan, attacked by François Ier, and it was pilot Bataille of Marignan, as fatal with its fatherland as the victory of Novare had been glorious to him. Zwingli had envisaged this disaster, and he had endeavoured to prevent it in a speech which he addressed to Swiss to Monza, close to Milan.

The disaster of Marignan strengthened Zwingli in its aversion for any war which is not undertaken in the intention defending the fatherland. Little time after its return of Milan it was named with the cure Einsiedeln, otherwise Notre-Dame of the Hermits, the austerity of its principles and the publication of the Fable of ox and of some other animals , against the barbarian use of Swiss to put itself at the pay from abroad had made him enemies with Glaris.

There not being able to remain without testing nuisances, it took possession of Einsiedeln in 1516. This abbey was then under the direction of Théobald, baron of Geroldseck, which was administrator, because of the extreme old age of the abbot Conrad de Rechberg though this monk had rather received the education of a soldier that of a monk, it liked sciences and the regularity, and it wanted that they were in honor in his abbey; it called Zwingli there.

This one accepted readily a station which put it in direct relationship with the most enlightened men of Switzerland. All its time was employed being studied or the achievement of its duties. It began in the career from the reformation while advising with the administrator to erase the inscription placed above the principal door of the abbey: Here one obtains plenary remission of all sin them, and to make bury the relics, objects of the devotion superstitious of the pilgrims. It introduced then some changes into the discipline of a convent of women which was under its direction.

Soon he wrote with Hugues de Landenberg, bishop of Constancy, to commit it to remove in his diocese a crowd of puerile and ridiculous practices, which could involve evils without remedy. He developed the same ideas in a discussion with the cardinal of Sion, and made him feel the need for a general reform. The thing was not difficult.

If the ideas of Zwingli had been followed, as it wished it ardently, and as it had proposed to the cardinal Schinner, the torrent of the reform would not have involved in its impetuous course, with what there was the abusive one in the belief and manners of a great number of crowned catholics, dogmas and pious practices that the Church held of the apostles. But such was the blindness of the pope and the bishops, whom they liked better to expose to a total ruin to make concessions ordered by the good sense and the reason.

Up to that point Zwingli had been stated hardly that to his/her friends or men of which he knew uprightness. The day when it was to begin the preaching of what it calls pure Evangile was not long in shining. It was the very same day where one celebrated the festival of the dedication of the church of Einsiedeln by the angels. In the middle of a many assembly which solemnity had attracted, it went up in pulpit, and made the speech of use every seven years. After a exorde full with heat and oiling, which had laid out the listeners with an constant attention, it passed to the reasons who joined together them in this church, deplored their blindness on the means which God employed to like them

This speech produced an astonishing effect: some listeners were scandalized of similar doctrines, while the greatest number gave the marks less the ambiguities of its approval. One even says that some pilgrims gained their offerings, not believing to have to contribute to the luxury which was spread out in the abbey of Notre-Dame of the Hermits. These circumstances excited the animosity of the monks against that which decreased their incomes thus.

However it does not appear that the superiors were irritated of his control, since the pope Leon X made him give, about the same time, by the nuncio Pucci, a brief in which Zwingli was covered title of chaplain of the the Holy See, and was gratifié of a pension. The sermon of the reformer was pronounced in the current of following its historians, from where it follows that it preceded Luther one year in his preachings, and that when well even the preaching of indulgences would not have caused the explosion, it had burst infallibly of itself on the first occasion which would have arised.

The chapter of Zurich named it cleaned this city, with the request of its partisans. It went there towards the end of the year, and few days after its arrival, it appeared in front of the chapter, declared that it would give up, in its speeches, the order of the Sunday lessons, which had been followed since Charlemagne, and which it would explain without interruption all the books of the New Testament.

He also promised to have in sight only glory of God, the instruction and the construction of the faithful ones This declaration was approved by the majority of the chapter. The minority looked it like a dangerous innovation. Zwingli answered the objections that it returned for the use of the primitive Church, that one had observed until Charlemagne; that it would make use of the method employed by the Fathers of the Church in their homélies, and that with the divine assistance, it hoped to preach in manner that no partisan of the evangelic truth would take place to complain. One could see, as of its first sermon, marked the Jour of the Circumcision, 1519, which it would be faithful to its plan. It was as of all that it had done hitherto: the ones were built some, the others were scandalized some. If it had been satisfied to tackle the abuses, which would dare to blame it now? But it put much sourness in its attacks; and, moreover, it rose worthy practices against, with a bitterness without excuse. He judged severely: he was judged in the same way.

The spirits became animated; and it was born from it from the storms. Remainder, it was pointed out by a very regular control. It made drive out city by the magistrates all the streetwalkers. About this time, Leon X sent the cordelier Bernard Samson in the thirteen cantons, to preach there indulgences, whose product was intended for the completion of the splendid basilica of St-Pierre. This déhonté monk did not fear to use of all kinds of trickeries to mislead his listeners. He carried insolence at an inconceivable point. When it appeared in public, it made shout aloud: Let initially approach the rich person, who can buy the forgiveness of their sins; after having satisfied them, one will listen to the prayers of poor. Such an amount of excess made indignant most patient.

The évéque one of Constancy defended with the priests of its diocese to receive it in their parishes. Almost all obeyed; but none put as much heat in its obedience than the priest of Zurich. He had prevented the desires of the prelate: he had even exceeded them. In 1520, Zwingli renonça with the pension which it received from the St-Seat, and obtained from the council of Zurich that one would purely preach the Gospel in the canton. The ambition of Charles-Quint and François Ier, which disputed the imperial crown, provides to Zwingli the occasion to develop its talents again. The two candidates endeavoured to interest the Swiss Confédération in their favor.

Zwingli was of opinion to keep most strict neutrality; and he was explained some openly. When the two rivals had declared the war, Zwingli, which leant for France, diverted the canton of Zurich to join the other cantons; what attracted to him the hatred of the most outstanding characters of the confederation, and removed to him several partisans in his own parish. Soon it urged the council of Zurich to refuse with the pope a help of troops which the Holy Father asked to attack the Milanese; and it was only after the formal promise to employ the Swiss ones elsewhere that Leon X could obtain three thousand Inhabitants of Zurich. The wisdom of the opinions of Zwingli was expressed by the event. However its aversion for a new alliance with François Ier him made the greatest wrong in the spirit of much of people, who were not annoyed of being able to confuse in same hatred its political principles and its religious opinions.

The May 14th 1522, Zwingli addressed a very eloquent short speech to the inhabitants of Schwitz, that the Défaite Shack, commune with all the cantons, except that of Zurich, had carried to reflect on the annoying position in which they were committed and on the means of leaving there

Though this short speech is in conformity with the rules of morals than to those of the policy, the inhabitants of the canton of Schwitz accommodated it favorably. They charged the Secretary of State with expressing their recognition with Zwingli; and little time after they made a law in their general meeting to abolish any alliance and any subsidy during twenty-five years.

During the Lent of this same year 1522, some people attached to the new doctrines had enfreint publicly the abstinence and the fast; the magistrate made them put in prison, and refused to listen to them. Zwingli undertook to justify them, in a Traité on the observation of the Lent , which it finished by requesting the men poured in the intelligence of the Writings to refute it, if they believed that it had made violence within the meaning of the Gospel. This work was like a proclamation on behalf of Zwingli. It threw alarm among the ecclesiastics and all those which were devoted to the Catholic church. Evokes Constancy, in a hurry by its own fears, and by many requests, addressed mandement to its diocesans, to secure them against the seduction. He wrote at the same time to the council of Zurich, which did not answer so as to satisfy it; and in the chapter of the same city, which made it possible Zwingli to be defended by a treaty published the August 22nd in which it established: that the Gospel alone is an irrecusable authority, for which it is necessary to resort to finish uncertainties, and to decide all the arguments, and which the decisions of the Church can be obligatory only as far as they are founded on the Gospel.

While Zwingli composed this treaty, the diet of Baden ordered the arrest of a priest of village which had preached the new doctrines, and made it transfer in the prisons from évêché from Constancy. The reformer did not have a sorrow to see that the governments of the cantons opposed the propagation its opinions. In the intention gaining them, he addressed to them, on his behalf and that of nine of his friends, a precis of his doctrines and a prayer express to leave free the preaching of the Gospel.

Zwingli ended up requiring of the cantons to tolerate the marriage of the priests, and strongly protested against the disadvantages of the celibacy. He addressed a request to the bishop of Constancy to urge it to put themselves at the head of the reform, and to allow which one demolishes with prudence and precaution what had been built with temerity. These raised shields raised against him the priests and the monks, who décrièrent it, and treated it in pulpit of Lutheran, the strongest insult which one knew then. The scandal was with its roof. The bishop of Constancy believed well to make by prohibiting all species of argument until a general council had pronounced on the discussed points. But he was obeyed neither of the ones nor others; and the discussions continued with as much violence and eagerness that before.

Zwingli thought that it was not possible better to put a term at it to present themselves, in the first days of 1523, in front of the large council, and to request a public conference, where it could give an account of his doctrines in the presence of the deputies of the bishop of Constancy. He promised to retract if it were proven to him that he was in the error; but he asked the special protection of the government, if he would prove that its adversaries were wrong. Large council made right to its request, and addressed, little of days after, circular with all ecclesiastics of canton, to convene them in house of city following day of festival of Saint-Charlemagne (January 29th), so that each one had freedom to indicate the opinions publicly that it looked like heretics, and could fight them the Gospel with there hand. It reserved the right to pronounce definitively on what would be known as of share and others and to proceed against whoever would refuse to be subjected to its decision. At once that this act had become public, Zwingli made appear sixty-seven articles which were to be subjected to the conference: there were the very reasonable ones.

At the day fixed the conference opened its meetings. The bishop of Constancy was represented there by Jean Faber, his vicar-general, and by other theologists; the clergy of the canton had at its Zwingli head and its friends. There was in very nearly six hundred people. The burgomaster of Zurich exposed the goal of the convocation, and exhorted the assistants to express their feelings without fear. The Knight of Anweil, intendant of the bishop, Faber and Zwingli spoke successively. This one urged that one convainquît it of heresy, if it were guilty, by making use however only authority of the Writing. The vicar-general eluded the question, but imperceptibly and by its indiscretion the argument started. Zwingli, which was expressed with much eloquence and facility, pushed it highly Faber realized that one listened to it with discredit and refused to continue. Then the meeting was raised, and the council ordered aue Zwingli neither not having been convinced of heresy, nor refuted, would continue to preach the Gospel like it made Tavait, that the pastors of Zurich and its territory would restrict themselves to support their preaching on the Scriptures, and that on the two sides one had to abstain from any personal insult. This decision of the civil authority as regards religion irritated the catholics who threw the high cries; but it ensured the triumph of the reform, which, as of this moment, did not cease being strengthened day in day in the writings and the speeches of Zwingli.

About the same time, the pope Adrien VI addressed to him, a very flattering brief, to commit it to maintain the privileges of the Holy See. He published the official report of the conference and îa defense of the sixty-seven articles under the title of Areheielèsgli . However nothing was changed in the worship, and the offices were made as in the past, when it appeared a writing very vehement heading Jugement of God on the images . The burning heads were exaltées by it, and a shoe-maker, named Simon Hottinger, accompanied by some fanatics, reversed a crucifix raised with the door of the city. This man was stopped; one wanted to punish it, but the opinions were divided on the culpability. Zwingli itself, while being appropriate that Hottinger deserved punishment to have acted without the authorization of the magistrate, declared formally that defense to adore the images did not look at less the Christians that the Jews. In this perplexity, the great council convened a new conference to examine whether the worship of the images were authorized by the Gospel, and if it were necessary to preserve or abolish the mass. The October 28th 1523, more than nine hundred people of the cantons of Schaffhouse, Saint-Gall and Zurich were joined together in this last city; the other cantons had not wanted to go there. The conference lasted two or three days.

Zwingli appeared to have involved the majority of the assembly; but it does not succeed with to persuade the great council, which did not take any determination, by fear to perhaps shock the other cantons and the évèques ones which had refused to send deputies to the conference. In January 1524, it was held a third conference, which was a new triumph for the reformer. The abolition of the mass was the result, and from now on the senate and the people of Zurich showed greatest respect in the opinions of Zwingli. This fact, consigned in the Museum of the famous Protestants , is not in the Vie of Zwingli , by Hess. This historian only says that the bishop of Constancy having sent to the senate of Zurich an Apology for the mass and worship of the images, the reformer answered it with as well solidity as the government allowed to remove churches the statues and tables, than one replaced by inscriptions drawn from the holy books. As for the mass, it was definitively removed only in 1525, the Easter Day, where cene was celebrated. It had been question of the ecclesiastical celibacy in the conference of October 1523; Zwingli had attempted to prove that it does not have any base in New Testament: it was very for him. The government of Zurich did not come to a conclusion manner express about it not delicate: it was limited to there simple tolerance of the marriage of the priests.

Zwingli benefitted from it, and the April 2nd 1524, it married Anne Reinhard, widow of a magistrate, of which it had a son. In same time, it dealt with reforming the chapter of Zurich, the abbey of Fraumûnster and the monks beggars. The incomes of the removed communities were employed with the equipment of the professors of the university, which it organized with as much talent than of wisdom. Named vice-chancellor of the gymnasium in 1525, it called near him the men most distinguished in the new reform, the Pellican, the Gollinus, and the teaching of the Greek and Hebrew entrusted to them.

The other pulpits were about as well filled. All went according to its desires, without jolts and without bloodshed; he enjoyed a great consideration when divisions internal from the reform came to disturb its rest and to put the weapons to him at the hand against those same which, with its example, had shaken the yoke of the authority. Chiefs of the party of the anabaptists in Switzerland, Mantz and Grebel, of agreement with Thomas Mtinzer, had engaged in presence of Zwingli not to preach their opinions and him more, on its side, had promised not to attack them publicly. The brothers missed the first upon their engagements, and the reformer believed himself freed as of his. All Switzerland resounds of the declamations against the abuses which the reform had let remain and of the desires to see them disappearing. The most extravagant opinions were followed the most atrocious crimes. The government of Zurich wished to put a term at this overflow; it forced the anabaptists to enter have conference with Zwingli.

This means was better than persecution; but it did not have success that one had waited some. Two conferences took place on different occasions; and, if some the most moderated of among the anabaptists went to the reasoning of Zwingli, they did not exert any influence on the spirit of the multitude, which persevered in its mislayings. It should be also said: Zwingli, very creditable under the report/ratio of the tolerance which he constantly professed and without restriction, did not move away enough from the errors of the anabaptism, or fought them only by other such reprehensible errors, consent even of the Protestants.

Another argument which worried much Zwingli was that which it had to support against Luther about the presence of Jesus-Christ in the eucharistie. The Saxon reformer admitted reality; the reformer of Zurich stuck to the figure. This one had consigned its doctrines in the Commentaire on the true one and distorts it religion , qu it published in 1525. Immediately after, Œcolampade made appear, in Basle, a Explication of the words of the institution of holy Cène , according to the former doctors, in whom it supported and defended the feelings of his/her friend.

II was sensitive to Luther to see, either private individuals! , but of the whole churches of the reform to raise itself against him. It treated initially Œcolampade with enough of care, but it was carried with much violence against Zwingli and declared its opinion dangerous and sacrilege. This one did not save anything to soften the spirit of Luther, of which it estimated courage and the talent; he explained to him his doctrines in a language full with moderation; but Luther was inflexible and wanted to hear with no compromise. All was scrambled in the reform: the ones decided in favor of the Saxon one, and the others in favor of the Inhabitant of Zurich. The landgrave of Hesse, which envisaged all the evils that a so serious contention could involve, solved to bring closer the two parties, and Marpourg was selected for the place of the conference.

Zwingli went there in 1529, with Rodolphe Collinus, Martin Bucer, Hédion and Œcolampade; Luther with Melanchthon, Osiander, Jonas, Agricola and Brentius. Afterwards many particular talks and of the public disputes, these theologists wrote fourteen articles which contained the exposure of the discussed dogmas, and they signed them by mutual agreement. As for the body presence in the eucharistie, it was known as that the difference which divided the Swiss ones and the Germans was not to disturb their harmony, nor to prevent them from exerting, the ones towards the others, Christian charity, as far as each one its conscience allowed it. To seal the reconciliation of the two parties, the landgrave required of Luther and Zwingli the declaration which they looked like brothers. Zwingli agreed to it without sorrow; but one could tear off from Luther only the promise to moderate his expressions in the future when he would speak about the Swiss ones. Zwingli observed its engagements religieusement, and peace was disturbed only after its death. While it was in quarrel with Luther, it continued its controversies with the catholics. Eckius, chancellor of Ingolstadt, and Jean Faber, vicar-general of évèque of Constancy, made him propose, in 1526, a conference with Baden; but, as it suspected that one tightened a trap to him to seize his person, it refused to be there, and the event justified its suspicions. Œcolampade itself, which had pressed it to go there, wrote few days to him after its arrival in Baden: I thank God for what you are not here. The turning which take the businesses me fact of seeing clearly that if you had come we would have escaped with roughing-hew neither one nor the other.

Not being able to prevail against his person, one condemned his doctrines and his writings; what did not harm progress of the reform. At the beginning of 1528, Bern embraced it in the most solemn way. A many assembly was convened in this city; Zwingli assisted to with it, according to the invitation Haller, which had composed ten theses on the essential points of the new doctrines. They were discussed in eighteen meetings and were signed at the end by the majority of the clergy Bernese, like founded on the Writing, and authorized by deliberation of the magistrates. The vehement eloquence of Zwingli shone in this occasion of the sharpest glare and the ascending one acquired to him more marked. After this triumph, all his/her colleagues looked it like their chief and their support; and the authority that they granted to him tacitly strongly contributed to maintain the union among them. Of return to Zurich, after three weeks of absence, Zwingli continued there its functions of Pasteur, preacher, professor and writer with a remarkable zeal and a talent; it instituted annual synods, made up of all the pastors of the canton, and in front of which were to be carried the general affairs of the Church. Nothing was done in the canton, even as regards legislation, which he was not consulted.

It had become the oracle of Swiss which shared its religious opinions. The catholics, on their side, hated it as much as the Protestants estimated it. They generally looked at it like a blaster and as the cause of the evils of the fatherland. They violently persecuted the partisans of the new ideas, which, in their turn, were shown neither rather careful, nor reserved enough. In the middle of so much of annoyances, of as well of violations of the freedom of conscience on both sides, it was impossible as peace was preserved. It was broken in 1529. The Swiss ones armed and went the ones against the others; but, by the wisdom of the landamman of Glaris, the two parties managed to be reconciled; they signed, in Kappel, a truce which put an end to the hostilities, while letting remain intractable passions which could renew them at every moment. In 1530, Zwingli sent to the diet Augsburg a confession of faith approved of all the Swiss ones, and in which he explained clearly why the body of Jesus-Christ, since her rise, was not any more that in the sky, and could not be other share; that with the truth, it was like present in cene by the contemplation of the faith, and not really nor by its gasoline. It accompanied its confession of faith by a letter with Charles-Quint, in whom it speaks the same language. The same year, it sent to François Ier, by his ambassador, another confession of faith

Luther did not save it on this article, not more than on others not less important. However the Trêve of Cappel did not last two years whole. Same causes. the same effects produced. The hostilities had been only suspended. Zwingli, whose influence was known of everyone, was shown to foment the fanaticism of the Protestants and to poke the fire of the discord. Sensitive to this charge, and not being able to support the idea of the plagues which threatened the fatherland, it entreated the council, in July 1531, to grant its retirement to him. The council refused there, and Zwingli remained at its station. The war was about to burst. Inhabitants of Zurich showed an insatiable requirement, and the catholics became increasingly intolerant. Zwingli pled with eloquence the cause of the victims of a too burning zeal.

The October 6th of the same year, the five cantons published their proclamation and entered to shift. The Protestants also armed, and Zwingli accepted senate the order to accompany them. He obeys. A disastrous presentiment tormented it; but it did not make of them less all its efforts to encourage the Inhabitants of Zurich. Our cause is good, says to them it, but it is badly defended. It will cost of it me the life and that of a great number of men of good, who wished to return to the religion his primitive simplicity, and to our fatherland its old manners. Do not import: God will not give up its servants; he will come to their help, when you believe very lost. My confidence rests on him only and not on the men. I subject myself to his will. ” II arrived the 10 at Gappel with his. The combat engaged around the three hours of the afternoon. In the first moments of the fray, it accepted a mortal blow and fell without knowledge. Returned with him, it raises, crosses its hands on its chest, fixes its glances towards the sky and exclaims - What matters that I succumb. : they can kill the body well, but they cannot anything on the heart.

Some catholic soldiers, who see it in this state, ask to him whether he wants to confess himself; it makes a negative sign, but which they do not include/understand. They exhort it to recommend its heart to Blessed Virgin; and according to its more expressive refusal, one of them plunges the sword in the heart to him, while saying to him: Thus die, stubborn heretic. The following day, Jean Schonbrunner, which had moved away from Zurich by attachment for the Catholic religion, could not be prevented from saying by seeing it: Whatever was your belief, I know that you liked your fatherland, and that you were always in good faith; God wants to have in peace your heart. The army rabble was less tolerant and less human: it tore its corpse, delivered its scraps to the flames and threw ashes with the winds. Zwingli was 47 years old when he died.

Bossuet said of him, according to Leon de Juda: “It was a bold man, and who had more fire than to know. II had there much clearness in its speech, and none the alleged reformers did not explain its thoughts in a more precise, more uniform and more followed way: but also none further pushed them nor with as much boldness”

Its theological contribution

a/ An Ecclesiastical Reform. While collaborating with the magistrate (1519), that leads in 1524 to the abolition of the mass. 1525 - The first Anabaptiste community is born close to Zurich by the disciples to Zwingli. Zwingli denies any influence which Martin Luther would have had on him but admits afterwards, which the writings of the famous reformer would have been useful to him.

b/ A political commitment. Zwingli sees only one capacity which must be plain. it is the difference with Luther which saw the capacity divided into two parts: - temporal (the king on Earth) - eternal (God with the sky) Initially, it thinks that the Church must by all the means (Political, military etc….), to gain the Swiss confederation with the Reform. It is only thereafter that he wants to gain Germany and to make progress the Reform until Zurich then France. It meets Luther to set up a great alliance (1520-1529). In 1531: confrontations between Catholics and Protestants. Zwingli accompanies its troops as a chaplain. It wounded then is killed. The reform in Switzerland stops its expansion.

c/ Doctrines of the Church. For him, the visible church must be integrated in the company. The Christian magistrate had the right and the responsibility to determine the external formats of the life and the worship like controlling the Christian republic. The magistrate work with the " prophète" who explains and proclaims the Writings for the good of all the community.

d/ The holyone. In its first years in Zurich, he proclaims the memorialic doctrines (symbol of cene). He fought the doctrines consubstantiationalist of Luther. Zwingli developed doctrines of named cene plus-tard by Jean Calvin " Spirituelle" presence;.

Publications

We have of him works printed in 4 volumes in-fol., Zurich, 1544 - 1545, by the care of Rodolphe Gualter, which put at it a Préface Apologétique in its way, and 4 volumes in 3 volumes in-fol., 1581, in the same city. The first two volumes contain its treaties of controversy and the speeches, of which some had been separately printed alive sound. The third and the fourth contain its comments on the Scriptures .

Old bibliography

Misters Usteri and Vogelin of Zurich published since 1819, in German, of the extracts of the complete Œuvres of Zwingli, arranged by matter order. This reformer left a great number of works, which are still new. One can consult on his life and his writings: Oswald Myconius, Of quoted and obitu Zwinglii ; J. - gr. Hess, Life of Zwingli Paris, 1810, in-8°; Richard, Ulrich Zwingli , etc, Strasbourg, 1819; J. Willm, Museum of the Protestants famous ; Bayle, Chaufepié, Jurieu; Mosheim, ecclesiastical History , and the abbot Pluquet, Dictionary of the heresies , T. 2.

The life of Zwingli was written in German by H. - W. Rotermundt, Bremen, 1819; by H. TMueller, Leipsick, 1819; by J. - M. Schuler, Zurich, 1818; by G. Rœder, Coire, 1834; by J. - J. Hottinger, Zurich, 1842. It is also in German language that the book of Mr. E. Zeller is written: Table of the theological system of Zwingli , Tubingue, 1853, in-18. The second volume of the Studies on the reformation of XVIe century , by Mr. Victor Limekiln-Kestner Paris, 1833,2 vol. in-18), is devoted to Zwingli.

Random links:

Plessis-Grammoire | Ultrafond | Armorial of the communes of the Jura | Championship of Switzerland of hockey D2 2003-2004 | Río Marquéz