Huldrych Zwingli in an oil portrait from 1531 by Hans Asper; Kunstmuseum Winterthur.
(larger image)

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

en:The Swiss Confederation around 1515 after the Battle of Marignano during Mailänderkriege. de: Die schweizerische Eidgenossenschaft um 1515 nach der Schlacht bei Marignano während der Mailänderkriege

(larger image)

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 religious tensions arose when Zwingli’s alliance tried to apply a food blockade on the Catholic cantons. They 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.

Early years (1484–1518)

Like many of his contemporaries, Zwingli went to work for the church having studied little theology. He celebrated his first mass in his hometown, Wildhaus, on 29 September 1506. His first ecclesiastical post was the pastorate of Glarus, where he stayed for ten years. In Glarus, whose soldiers were used as mercenaries in Europe, Zwingli became acquainted with politics. The Swiss Confederation was involved in various campaigns with its neighbours: the French, the Habsburgs in Austria, and the Italian papal states. Zwingli placed himself solidly on the side of the Roman See. In return, Pope Julius II honoured Zwingli by providing him 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 found himself in a difficult position and he decided to move 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. Zwingli stayed in Einsiedeln for two years where he withdrew completely from politics in favour of ecclesiastical activities and personal studies.

Zwingli's time as the pastor of Glarus and Einsiedeln was characterised as a time of 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 among a circle of Swiss humanists. These elements produced the conditions for his attraction to study the writings of Erasmus, the prince of humanism. 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 the priority toward preaching can be traced to the influence of Erasmus.

In late 1518, the post of the people's priest (Leutpriester) 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.

Zürich ministry begins (1519–1521)

Zwingli’s evolving theological stance was gradually revealed through his sermons. One of the elderly canons who had supported Zwingli’s election, Konrad Hofmann, complained about his sermons in a letter. Zwingli had 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, would have had the greatest theological and social impact. This contradicted the immediate economic interests of the foundation. Other 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.

Within the diocese of Constance, a Bernhardin Sanson was offering a special indulgence for contributors to the building of St Peter’s in Rome. In 1519, when Zwingli arrived at the gates of Zürich during the first month of his pastorate, he noted that the people were not properly informed about the conditions of the indulgence and were being induced to part with their money on false pretences. This was nearly two years after Martin Luther published his Ninety-five theses (31 October 1517). 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.

In August 1519, Zürich was struck by an outbreak of the plague. At least one in four died. All those who could afford it left the city, but Zwingli remained and continued in his duties as a pastor. 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, one describing the onset of the illness, one the closeness to death at its height, and the third the joy at recovery. The final verses of the first part read:

First rifts (1522–1524)

Following this event, Zwingli and other humanist friends petitioned the bishop on 2 July to abolish the requirement of celibacy on the clergy. The petition was reprinted for the public in German two weeks later 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 public wedding did not take place until 2 April 1524. 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 their corrupted state.

Zürich disputations (1523)

The meeting attracted a large crowd, 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). Fabri, who was ordered not to take part in the discussion and to function only as an observer, 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.

In September 1523, Leo Jud, Zwingli’s closest friend and colleague and pastor of St. Peterskirche, publically 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. An invitation for the 26 October 1523 was sent out to the Zürich clergy and the bishop of Constance as in the first disputation. 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.

Zwingli again took the lead in the disputation and his opponent was the canon mentioned above, Konrad Hofmann, who had initially supported Zwingli's election. Also taking part was a radical wing of the Reformation who demanded much faster action. This group was led by Conrad Grebel who would eventually found the Anabaptist movement. During the first three days, 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 a 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.

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.
(larger image)

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.

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.

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. 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.

For some time Zwingli had accused mendicant orders of hypocrisy and demanded their abolition in order to support the truly poor. He suggested to change the monasteries into hospitals and welfare institutions and to 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 in various monasteries. The council secularised the church properties and established new welfare programs for the poor. Zwingli requested to establish a Latin school, the Prophecy, at the Grossmünster. The council agreed and it was officially opened 19 June 1525 with Zwingli and Jud participating as teachers. It served to retrain and reeducate the clergy. In 1516, Erasmus published the first printed version of the New Testament in its original language (Koine Greek), which opened the door to new translations of the Bible, such as the English Tyndale Bible. The Zürich Bible translation, traditionally attributed to Zwingli and printed by Christoph Froschauer, bears the mark of teamwork from the Prophecy school. Scholars have not yet attempted to clarify Zwingli's share of the work based on external and stylistic evidence.

Conflict with the Anabaptists (1525–1527)

Zwingli attacked one of the best theologically educated Anabaptists, Balthasar Hubmaier, when he was temporarily staying in Zürich. This was published in Antwort über Balthasar Hubmaiers Taufbüchlein (Response to Balthasar Hubmaier’s Booklet on Baptism). In spite of his attack, the movement was not suppressed and the Zürich government took extreme measures, going so far as to execute Felix Manz, a colleague of Grebel, on 5 January 1527.

Statue of Huldrych Zwingli in front of the Wasserkirche in Zürich

(larger image)

Reformation in the Confederation (1526–1528)

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 took the main share of the burden in defending the Reformation and he preached twice in the Münster. On 7 February 1528 the council decreed that the Reformation was established in Bern.

First Kappel War (1529)

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, where he drafted Ratschlag über den Krieg (Advice About the War) for the government. It stated justifications for an attack on the Catholic states and measures to be taken. Before Zürich could implement his plans, a delegation from Bern, including Niklaus Manuel, arrived. They asked that the matter be settled peacefully. Manuel noted the danger to Bern due to the presence of Valais and Savoy on its southern flank. He then said, "You cannot really bring faith by means of spears and halberds." 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 30000 men. The Five States were abandoned by Austria and could raise only 9000 men. The two forces met near Kappel, but war was prevented due to the intervention by Hans Aebli, a relative of Zwingli, who pleaded for an armistice.

Zwingli was obliged to state the terms of the armistice. He demanded the dissolution of the Christian Alliance; unhindered preaching of the Bible 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. The first Land Peace of Kappel, der erste Landfriede, ended the war on 24 June.

Marburg Colloquy (1529)

By spring 1527, Luther gave a strong reaction to Zwingli’s views in a treatise placing his disagreement with Zwingli in the context of a battle against Satanic forces. The controversy continued until 1528 when efforts began to build bridges between the Lutheran and the Zwinglian views. 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.

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. 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.

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

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). Zwingli 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.

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 was severed. The Burgrecht cities now had no external allies to help deal with internal Confederation religious conflicts.

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 setup 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.

On 9 October 1531, in a surprise move, the Five States declared war on Zürich. Zürich's mobilisation was slow due to the internal squabbling and on 11 October, three thousand five hundred badly deployed men encountered a Five States force nearly double in size near Kappel. Many pastors were among the soldiers including Zwingli. The battle lasted less than one hour and Zwingli was among the five hundred casualties in the Zürich army. 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 lived the last twelve years. Ironically, he died at the age of 47, not for Christ nor for the Confederation, but for Zürich.

Works

• Volume 1: 1995, 512 pages, ISBN 3-290-10974-7
• Pestlied (1519/20) "The Plague Song"
• Die freie Wahl der Speisen (1522) "Choice and Liberty regarding Food"
• Eine göttliche Ermahnung der Schwyzer (1522) "A Solemn Exhortation [to the people of Schwyz ]"
• Die Klarheit und Gewissheit des Wortes Gottes (1522) "The Clarity and Certainty of the Word of God"
• Göttliche und menschliche Gerechtigkeit (1523) "Divine and Human Righteousness"
• Wie Jugendliche aus gutem Haus zu erziehen sind (1523) "How to educate adolescents from a good home"
• Der Hirt (1524) "The Shepherd"
• Eine freundschaftliche und ernste Ermahnung der Eidgenossen (1524) "Zwingli's Letter to the Federation"
• Wer Ursache zum Aufruhr gibt (1524) "Those Who Give Cause for Tumult"
• Volume 2: 1995, 556 pages, ISBN 3-290-10975-5

• Auslegung und Begründung der Thesen oder Artikel (1523) "Interpretation and justification of the theses or articles"

• Volume 3: 1995, 519 pages, ISBN 3-290-10976-3

• Empfehlung zur Vorbereitung auf einen möglichen Krieg (1524) "Plan for a Campaign"
• Kommentar über die wahre und die falsche Religion (1525) "Commentary on True and False Religion"
• Volume 4: 1995, 512 pages, ISBN 3-290-10977-1

• Antwort auf die Predigt Luthers gegen die Schwärmer (1527) "A Refutation [of Luther's sermon against vain enthusiasm]"
• Die beiden Berner Predigten (1528) "The Berne sermons"
• Rechenschaft über den Glauben (1530) "An Exposition of the Faith"
• Die Vorsehung (1530) "Providence"
• Erklärung des christlichen Glaubens (1531) "Explanation of the Christian faith"

• vols. I-VI Werke: Zwingli's theological and political writings, essays, sermons etc., in chronological order. This section was completed in 1991.
• vols. VII-XI Briefe: Letters
• vol. XII Randglossen: Zwingli's glosses in the margin of books
• vols XIII ff. Exegetische Schriften: Zwingli's exegetical notes on the Bible.
• 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.

Music

Zwingli criticised the practice of priestly chanting and monastic choirs in the church. The criticism dates from 1523 when he attacked certain practices during a church service. 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 early Protestant musical practices of Lutheran churches. Although Zwingli did not express an opinion on congregational singing, he made no effort to encourage it. Neverthless, 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". see also: Christian music

Legacy

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. Bullinger adopted most of Zwingli’s points of doctrine. Like Zwingli, he summarised his theology several times, the most well-known being the Second Helvetic Confession of 1566. The confessional divisions of the Confederation stabilised under Bullinger. 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 blood and body 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.

Outside of Switzerland, no church counts Zwingli as its founder. Scholars speculate as to why Zwinglianism has not diffused more widely. Although his name is not widely recognized, Zwingli's legacy lives on in the basic confessions of the Reformed churches of today. He is often called, after Martin Luther and John Calvin, the "Third Man of the Reformation".

Notes

• Potter 1976, p. 1. According to Potter, "Huldrych" was his preferred spelling, although he did use "Ulrich" as well.
• For more on his name, see Huldrych - Ulrich. Retrieved on 2008-02-20., Reformed Church of Zürich
• Gäbler 1986, pp. 23-24
• Potter 1976, pp. 1-12
• Gäbler 1986, pp. 29-33
• Potter 1976, pp. 22-40
• Gäbler 1986, pp. 33-41
• Gäbler 1986, pp. 43-44
• Potter 1976, pp. 45-46
• Gäbler 1986, pp. 44-49
• Gäbler 1986, pp. 49-52
• Potter 1976, p. 66
• Potter 1976, pp. 44, 66-67
• see e.g. Potter 1976, pp. 69-70
• Gäbler 1986, p. 51
• Potter 1976, p. 73
• Gäbler 1986, pp. 52-56
• Gäbler 1986, pp. 57-59
• Gäbler 1986, pp. 63-65
• Potter 1976, pp. 97-100
• Potter 1976, p. 99
• Gäbler 1986, pp. 67-71
• Potter 1976, pp. 100-104
• Gäbler 1986, pp. 72, 76-77
• Potter 1976, pp. 130-131
• Gäbler 1986, pp. 78-81
• Potter 1976, pp. 131-135
• Gäbler 1986, pp. 81-82
• a b Potter 1976, p. 138
• Gäbler 1986, pp. 82-83
• Gäbler 1986, pp. 105-106
• 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.
• Potter 1976, pp. 222-223
• Gäbler 1986, pp. 97-103
• Gäbler 1986, pp. 125-126
• Gäbler 1986, pp. 128-129
• The Reformation and the Anabaptists, Steps to Reconciliation. Retrieved on 2008-01-29. 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 Mennonite World Conference Press Release. Retrieved on 2008-01-29. and Too Late for an Apology After 477 years?. Retrieved on 2008-01-29.
• Gäbler 1986, pp. 111-113
• Gäbler 1986, pp. 113-119
• Locher 1981, p. 109. Potter also translates Burgrecht as "Civic Union", while Gäbler 1986, p. 119 translates it as "Fortress Law".
• Gäbler 1986, pp. 119-120
• Potter 1976, pp. 352-355
• Potter 1976, p. 364. In German, "Warlich man mag mit spiess und halberten den glouben nit ingeben."
• Gäbler 1986, pp. 120-121
• Potter 1976, pp. 362-367
• Potter 1976, pp. 367-369
• Potter 1976, p. 371
• Potter 1976, p. 157
• Gäbler 1986, pp. 131-135
• Gäbler 1986, pp. 135-136
• Bainton 1995, p. 251
• Gäbler 1986, pp. 136-138
• Gäbler 1986, pp. 141-143
• Gäbler 1986, pp. 143-146
• Gäbler 1986, p. 148
• Gäbler 1986, pp. 148-150
• Gäbler 1986, pp. 150-152
• Potter 1976, p. 414
• Huldrych Zwingli, Schriften (4 vols.), eds. Th. Brunnschweiler and S. Lutz, Zürich (1995), ISBN 978-3290109783
• Hannes Reimann, Huldrych Zwingli - der Musiker, Archiv für Musikwissenschaft 17 2./3. (1960), pp. 126-141
• Gäbler 1986, p. 108
• Gäbler 1986, pp. 107-108
• Locher 1981
• Potter 1976, pp. 417-418
• Gäbler 1986, pp. 157-158
• Gäbler 1986, pp. 155-156
• Furcha 1985, pp. 179-195, J. C. McLelland, "Meta-Zwingli or Anti-Zwingli? Bullinger and Calvin in Eucharistic Concord"
• Gäbler 1986, pp. 158-159
• Furcha 1985, pp. 1-12, Ulrich Gäbler, "Zwingli the Loser".
• Gäbler 1986, p. 160
• Rilliet 1964

References

• Bagchi, David V. N.; Steinmetz, David Curtis, eds. (2004), The Cambridge Companion to Reformation Theology, Cambridge: Cambridge University Press, ISBN 0521776627
• Bainton, Roland H. (1995), Here I Stand: A Life of Martin Luther, New York: Meridian, ISBN 0-452-01146-9
• Chadwick, Owen (2001), The Early Reformation on the Continent, Oxford: Oxford University Press, ISBN 019926578X .
• Estep, William Roscoe (1986), Renaissance and Reformation, Grand Rapids, MI: Wm. B. Eerdmans, ISBN 0802800505
• Furcha, E. J., ed. (1985), Huldrych Zwingli, 1484-1531: A Legacy of Radical Reform: Papers from the 1984 International Zwingli Symposium McGill University, Montreal: Faculty of Religious Studies, McGill University, ISBN 0-7717-0124-1 .
• Gäbler, Ulrich (1986), Huldrych Zwingli: His Life and Work, Philadelphia: Fortress Press, ISBN 0-8006-0761-9 .
• Greenslade, S. L., ed. (1975), The Cambridge History of the Bible, Cambridge: Cambridge University Press, ISBN 0521290163 .
• Locher, Gottfried W. (1981), Zwingli's Thought : New Perspectives, Leiden: E.J. Brill, ISBN 9004064206 .
• Potter, G. R. (1976), Zwingli, Cambridge: Cambridge University Press, ISBN 0-521-20939-0 .
• Rilliet, Jean (1964), Zwingli: Third Man of the Reformation, London: Lutterworth Press , OCLC 820553.
• Stephens, W. P. (1986), The Theology of Huldrych Zwingli, Oxford: Clarendon Press, ISBN 0-19-826677-4
• Steinmetz, David Curtis (2001), Reformers in the Wings: From Geiler Von Kaysersberg to Theodore Beza, Oxford: Oxford University Press, ISBN 0195130480 .
• Stephens, W. P. (1992), Zwingli: An Introduction to His Thought, Oxford: Oxford University Press, ISBN 0198263635 .
• Wandel, Lee Palmer (1990), Always Among Us: Images of the Poor in Zwingli's Zurich, Cambridge: Cambridge University Press, ISBN 0521522544