Huldrych Zwingli

Huldrych or Ulrich Zwingli was a Swiss Christian theologian, musician, and 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 center of Renaissance 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. During his tenures at Basel and Einsiedeln, Zwingli began to familiarize himself with many criticisms Christian institutions were facing regarding their reform guidance and garnered scripture which aimed to address such criticisms.
In 1519, Zwingli became the Leutpriester of the Grossmünster in Zurich where he began to preach ideas on reform of 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. Among his most notable contributions to the Reformation was his expository preaching, starting in 1519, through the Gospel of Matthew, before eventually using Biblical exegesis to go through the entire New Testament, a radical departure from the Catholic mass. In 1525, he introduced a new communion liturgy to replace the Mass. He also clashed with the Anabaptists, which resulted in their persecution. Historians have debated whether or not he turned Zurich into a theocracy.
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 was averted at the last moment between the two sides. Meanwhile, Zwingli's ideas came to the attention of Martin Luther and other reformers. They met at the Marburg Colloquy and agreed on many points of doctrine, but they could not reach an accord on the doctrine of the Real 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 Zurich was ill-prepared, and Zwingli died on the battlefield. His legacy lives on in the confessions, liturgy, and church orders of the Reformed churches of today.

Historical context

The Swiss Confederation in Huldrych Zwingli's time consisted of thirteen states as well as affiliated areas and common lordships. Unlike the modern state of Switzerland, which operates under a federal government, each of the thirteen cantons was nearly independent, conducting its own domestic and foreign affairs. Each canton 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 cantons divided between different confessional camps. Military ambitions gained an additional impetus with the competition to acquire new territory and resources, as seen for example in the Old Zurich War of 1440–1446.
The wider political environment in Europe during the 15th and 16th centuries was also volatile. For centuries the relationship with the Confederation's powerful neighbour, France, determined the foreign policies of the Swiss. Nominally, the Confederation formed a part of the Holy Roman Empire. However, through a succession of wars culminating in the Swabian War in 1499, the Confederation had become de facto independent. As the two continental powers and minor regional states such as the Duchy of Milan, the 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. During this time the mercenary pension system became a subject of disagreement. The religious factions of Zwingli's time debated vociferously the merits of sending young Swiss men to fight in foreign wars mainly for the enrichment of the cantonal authorities.
These internal and external factors contributed to the rise of a Confederation national consciousness, in which the term fatherland began to take on meaning beyond a reference to an individual canton. At the same time, Renaissance humanism, with its universal values and emphasis on scholarship, had taken root in the Confederation. Within this environment, defined by the confluence of Swiss patriotism and humanism, Zwingli was born in 1484.

Life

Early years (1484–1518)

Huldrych Zwingli was born on 1 January 1484 in Wildhaus, in the Toggenburg valley of Switzerland, to a family of farmers, the third child of eleven. His father, Ulrich, played a leading role in the administration of the community. Zwingli's primary schooling was provided by his uncle, Bartholomew, a cleric in Weesen, where he probably met Katharina von Zimmern. 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.
However, his father and uncle disapproved of such a course and he left Bern without completing his Latin studies. 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. 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 in 1506. In Basel, one of Zwingli's teachers was Thomas Wyttenbach from Biel, with whom he later corresponded on the doctrine of transubstantiation.
Zwingli was ordained in Constance, the seat of the local diocese, by Bishop Hugo von Hohenlandenberg, 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 and The Labyrinth, attacked the mercenary system using allegory and satire. His countrymen were presented as virtuous people within a French, imperial, and papal triangle.
Zwingli stayed in Einsiedeln for two years during which he withdrew completely from politics in favour of ecclesiastical activities and personal studies. His time as pastor of Glarus and Einsiedeln was characterized 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. 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. 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.
In late 1518, the post of the Leutpriestertum of the Grossmünster at Zurich 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 Zurich politicians. On 11 December 1518, the canons elected Zwingli to become the stipendiary priest and on 27 December he moved permanently to Zurich.

Beginning of Zurich ministry (1519–1521)

On 1 January 1519, Zwingli gave his first sermon in Zurich. Deviating from the prevalent practice of basing a sermon on the Gospel lesson of a particular Sunday, Zwingli, using Erasmus' New Testament as a guide, began to read through the Gospel of Matthew, giving his interpretation during the sermon, known as the method of lectio continua. 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. One view is that Zwingli was trained as an Erasmian humanist and Luther played a decisive role in changing his theology.
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. 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.
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. 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.
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 Zurich 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. The council of Zurich 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, Zurich 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:

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 Zurich. He also retained his post as the people's priest of the Grossmünster.