Written by Dr. Marcus J. Serven
“Christ is the only way to salvation for all who were, are, and ever shall be.” Zwingli, Sixty-Seven Articles, #3
Most Christians today know very little about the Protestant reformer, Ulrich Zwingli
(1484-1531). If you actually lived in Switzerland, however, you would esteem him as one of the more significant figures in Swiss history—one who brought Switzerland out of the darkness of Medievalism into the modern age. Born and raised in Wildhaus, a small rural village in the region of Toggenburg, Ulrich Zwingli was drawn into church service from an early age. He pursued orders within the Roman Catholic Church and he was ordained as a priest in 1506 (at 22 years old). Zwingli served as the pastor of a small rural congregation in Glaurus, Switzerland for ten years before he sought after more extensive training in biblical languages and theology. He settled at the Abbey of Einsiedeln and during his studies he was deeply stirred by reading the New Testament (in the Greek text) and the Early Church Fathers (in Latin and Greek). In time, Zwingli experienced an evangelical conversion and became the pastor of the church in Einsiedeln. As he began preaching the word of God, his popularity grew and he was noticed by others throughout Switzerland.
As a result, Zwingli was invited to be a guest preacher in the Great Minster of Zurich (Ger. Grossmuenster). Following a series of sermons on the Gospel of Matthew, Zwingli was invited to become the pastor of the Great Minster and in a short time he became known as the “People’s Priest” (1519-on). Building his ministry on the clear exposition of the Bible, he was convicted to bring about many reforms within the church. In particular he advocated a great number of significant changes: the breaking of Lent, allowing the clergy to marry, encouraging a fresh translation of the Bible, revising the baptismal order, criticism of the Mass, the removal of images in churches (i.e. iconoclasm), severing the church from the control of the Papacy, the dissolution of monasteries, reforming the ministerial schools, establishing weekly Bible study groups for the clergy (which were called “prophesyings”), the termination of church music, the replacement of the Mass, establishing a quarterly Communion, ordering synodical church government, and setting-up church discipline under a shared clerical and lay control. These sweeping reforms kept him extremely busy, but they also awakened a small group of vocal citizens in Zurich who were opposed to his efforts. Since he worked with the local magistrates at enforcing these reforms, he became known (along with Martin Bucer, Martin Luther, John Calvin, and several other reformers) as one of the “Magisterial Reformers.”
In 1522 Zwingli participated in the “Affair of the Sausages” when he boldly stood against the Roman Catholic prohibition of eating meat during Lent. This simple Swiss dinner at the home of Christoph Frowschauer, kicked-off the Reformation in Zurich and represented a repudiation of Roman Catholic practices. On a more personal note, in early 1524 Zwingli secretly married Anna Reinhart (a local widow). A public ceremony occurred a few months later when they were married in the church on April 2, 1524. Over time they were blessed with four children—Regula, William, Huldrych, and Anna.
A year later in 1525 a small, but determined, group of young men in Zurich began advocating that only adult believers should be baptized, in contrast to the regular practice of infant baptism. Three out-spoken leaders emerged from this group: Conrad Grebel, Felix Manz, and Georg Blaurock. They called themselves “Anabaptists” (Gk. ana-baptizo = again baptized). A public disputation was held between Zwingli and the Anabaptist leaders, but the City Council favored the arguments for the validity of infant baptism presented by Zwingli. As a result, the Anabaptists were repressed, persecuted, arrested, imprisoned, banished, and some were even executed. Sadly, Zwingli encouraged this purge. Nevertheless, despite the persecution it was out of this small group that the Anabaptist movement emerged and rapidly spread throughout Europe. Martin Luther coldly referred to the Anabaptists as “Schwarmer” (i.e. like the bugs found under a rock). Moreover, Zwingli published an extensive critique of Anabaptism called, Refutation of the Tricks of the Catabaptists (i.e. the Anabaptists). Much later, in a more charitable manner, certain scholars of the Reformation referred to the Anabaptist sect as the “Radical Reformation” and “The Stepchildren of the Reformers.”
In 1527 Zwingli participated in an important meeting with Martin Luther and other Reformers at Marburg, Germany. The purpose of this conciliatory gathering was to bring about an opportunity for the German Reformers to find common ground in their doctrines and practices with the Swiss Reformers. Good progress was being made until the participants came to the subject of the Lord’s Supper. At that point a severe disagreement took place between Luther and Zwingli over the “real presence of Christ” in the elements of the Lord’s Supper. Luther taught “Consubstantiation” (i.e. that Christ is present “in, with, and under” the elements). Zwingli, however, taught that the Lord’s Supper is merely a “Memorial Feast” (i.e. a time of remembering the sacrifice of Christ on the Cross for the sins of his people). In response, Luther loudly shouted the words of Jesus, “Hoc est corpus meum” (“this is my body”)! Luther angrily repeated this phrase over and over to Zwingli at the gathering and thereby ended the discussion. Sadly, any possibility of the Lutheran and Reformed theologians coming to an agreement on the real presence of Christ in the Lord’s Supper was destroyed. Rather than finding unity, this gathering brought about a breach between the Lutheran churches and the Reformed churches that still remains to this day.
Finally, in 1529 Zwingli participated in a military conflict between Zurich and the neighboring Roman Catholic cantons (i.e. the 1st Cappel War). The outcome was a uncertain and an armistice was negotiated. A few years later at the Second Battle of Cappel in 1531 Zwingli served as a chaplain to the army of Zurich. Unfortunately, he was encountered on the battlefield by enemy soldiers, was recognized, and immediately slain. The people of Zurich had lost their “People’s Priest” and they deeply mourned the loss. Zwingli was succeeded in Zurich by his assistant, Johan Heinrich Bullinger (1504-1575). A leading Reformation scholar, Dr. Geoffrey Bromiley, summarizes the numerous contributions that Zwingli made at reforming the church in Switzerland; he notes,
“Zwingli dismantled the corrupt medieval system. Like Luther, he stopped the hierarchical abuse of power and the financial racketeering associated with masses, indulgences, relics, and pilgrimages. He substituted the popular tongue for Latin and replaced the sacramentalist round by the expository preaching of a trained ministry. More radically than Luther, he simplified the liturgy, purging it of esthetic elements. He took a more drastic disciplinary action, set up synodical government, brought the laity more fully into church affairs, and secured tighter biblical control. Zwingli’s work had its defects. His services involved liturgical impoverishment, especially the odd exclusion of singing (later reversed). He tied church and state too closely together, working through the council, retaining tithes, and enforcing discipline by secular penalties. The discipline involved an unhealthy and petty legalism, and cantonal policy became subservient to religious ends, with disastrous results at Cappel. Theologically, Zwingli, like Luther, opposed the distortions linked to purgatory, merit, clericalism, sacramentalism, and tradition. He championed scriptural primacy, Christ’s all-sufficient work, justification by faith, election, and calling by Word and Spirit. Distinctive emphases include the clarity and power of Scripture, the Spirit as its true exegete, the covenant, divine sovereignty in providence and predestination, and the Eucharist as a visible word by which the Spirit nourishes those who partake in faith.”
— Geoffrey Bromiley, “Third Man of the Reformation” in Great Leaders of the Christian Faith, 200
This great Swiss champion served in the first wave of the Protestant Reformation (1515-1535). In time, Ulrich Zwingli would become known to many as “The Third Man of the Reformation” behind two other Protestant Reformers of note—Martin Luther and John Calvin. To this day, however, the people of the Reformed churches in Switzerland see him as an example of a mighty man of God. He led the way back to the gospel, which had been corrupted by the traditions of men, and restored a vibrant life-giving faith. In short, Zwingli reintroduced the Swiss people to their Lord and Savior, Jesus Christ. And for that, they remain exceedingly grateful!
* * * * * * *
His Early Years: Birth and Preparation (1484-1506)
1484 Born on January 1st in Wildhaus (Toggenburg), a small village in the canton of St. Gallen, Switzerland
1489 Zwingli begins his initial studies in Weesen, then in Basel, and later in Bern
1498 He begins University studies in Vienna, and again at Basel under the reforming ministry of Thomas Wyttenbach (1472-1526)
In Glarus: His Ordination and Service as a Priest (1506-1516)
1506 Ordained into the Roman Catholic priesthood he serves as pastor for ten years at the village church in Glarus, Switzerland
1510 He writes The Poetic Fable about the Ox, an allegorical poem criticizing the Swiss mercenary system
1513 Zwingli travels to Novara, Italy with troops from Glarus and witnesses first hand the horrors of warfare; as a result he rejects the Swiss mercenary system
1516 He writes The Labyrinth; a satirical allegory that criticizes the use of mercenaries to fight the wars of others
1516 He accompanies Glarus troops to Marignano, Italy
1516 Zwingli visits in Basel with the Humanist Scholar, Desiderius Erasmus (c.1466-1536)
In Einsiedeln: His Conversion and Initial Efforts at Reform (1516-1518)
1516 He studies at the Abbey of Einsiedeln and comes to an evangelical faith; in particular he focuses his studies on the Greek New Testament and the Early Church Fathers
1516 In November Zwingli is appointed the pastor of the church in Einsiedeln
1518 He is offended by the peddling of indulgences by a Franciscan priest named Samson; he begins to doubt the authenticity and authority of the Roman Catholic Church
In Zurich: Serving as the People’s Priest (1519-1528)
1519 On January 1st he begins the verse by verse exposition of Matthew’s Gospel (Lat. lectio continua); large crowds eagerly attend his preaching in Zurich
1519 Zwingli begins his public ministry as the “People’s Priest” (Ger. Leutpriester) at the Great Minster (Ger. Grossmuenster) in Zurich
1519 Zwingli strongly urges the magistrates of Zurich to rebuff Samson, the seller of indulgences, at the gates of the city; Samson returns to Italy in defeat
1522 The “Affair of the Sausages” takes place as a rejection of not eating meat during Lent; this event sparks the Protestant Reformation in Zurich
1522 Zwingli begins making numerous reforms in Zurich–to the worship service and to the morals of the people; many approve, but a few oppose his reforms
1523 The Zurich Disputation takes place and the city becomes Protestant
1523 Zwingli writes the Sixty-Seven Articles; Divine and Human Righteousness; and publishes a key sermon on The Clarity and Certainty of the Word of God .
1524 Zwingli secretly marries Anna Reinhart (a widow); a few months later they are married in a public ceremony on April 2, 1524
1525 The rise of the Anabaptist sect occurs in Zurich. A public disputation takes place, but the arguments of Zwingli prevail. The leaders of the Anabaptist movement are jailed, exiled, and some are even executed
1525 Zwingli writes three significant treatises True and False Religion; The Pastoral Office; and Baptism
1526 Zwingli writes a highly-valued treatise on nature of the Lord’s Supper
1526 The Baden Disputation—Zwingli suffers a setback when the Roman Catholic theologian John Eck prevails over Johannes Oecolampadius (a fellow-reformer); as a result Zwingli’s books are banned by the Papacy
1527 Zwingli writes Refutation of the Tricks of the Catabaptists (i.e. the Anabaptists)
1528 The Bern Disputation—Zwingli reverses the defeat suffered at Baden by his powerful preaching and argumentation; Bern becomes a Protestant canton
1528 Bern endorses Protestant reform efforts in Basel, Vaud, Neuchatel, and Geneva–leading over time to each canton identifying with the Protestants
At War: Theological and Military Conflicts (1529-1531)
1529 First Cappel War—Roman Catholic cantons versus the Protestant cantons; an armistice is negotiated, but with no apparent victor
1529 The Marburg Colloquy takes place, but with no measurable results
1530 Zwingli writes An Account of the Faith (Lat. Fidei Ratio); he also publishes a key sermon on the doctrine of God’s Providence
1530 The Augsburg Diet. Zwingli writes his well-regarded treatise, Exposition of the Faith, for King Francis 1st of France with the hope that he could be won to the Reformation; this proves to be futile
1531 Second Cappel War begins and Zwingli dies in the battle (October 11, 1531); all of Zurich and the Protestant forces mourn his death
1531 Zwingli is succeeded by Heinrich Bullinger in December 1531; Bullinger becomes the Head Pastor of the Great Minster in Zurich and ably serves for the next 44 years
Resources for Further Study:
Bainton, Roland H. The Reformation of the Sixteenth Century. Boston, MA: The Beacon Press, 1952.
Bettenson, Henry. Documents of the Christian Church. Second Edition. London, Great Britain: Oxford University Press, 1963.
Bromiley, Geoffrey. “Third Man of the Reformation” in Great Leaders of the Christian Church. Edited by John D. Woodbridge. Chicago, IL: The Moody Press, 1988.
Bromiley, Geoffrey, ed. Zwingli and Bullinger. The Library of Christian Classics. Vol. 24. Philadelphia, PA: The Westminster Press, 1953.
Douglas, J.D. ed. The New International Dictionary of the Christian Church. Revised Edition. Grand Rapids, MI: Zondervan Publishing House, 1978.
- “Bucer (Butzer), Martin” by D. F. Wright
- “Bullinger, Johann Heinrich” by Robert C. Walton
- “Erasmus, Desiderius” by Robert G. Clouse
- “Luther, Martin” by Carl S. Meyer
- “Marburg Colloquy (1529)” Robert G. Clouse
- “Oecolampadius” by Robert G. Clouse
- “Zwingli, Ulrich” by Robert C. Walton
Douglas, J. D. ed. Who’s Who In Christian History. Wheaton, IL: Tyndale House Publishers, 1992.
Dowley, Tim ed., The History of Christianity. Revised Edition. Oxford, Great Britain: Lion Publishers, 1990.
Estep, William R. The Anabaptist Story. Revised Edition. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975.
Fox, John. Fox’s Book of Martyrs. Grand Rapids, MI: Zondervan Publishing House, 1967.
Gabler, Ulrich. Huldrych Zwingli: His Life and Work. Edinburgh, Scotland: T&T Clark, 1986.
George, Timothy. Theology of the Reformers. Nashville, TN: The Broadman Press, 1988.
Houghton, S.M. Sketches from Church History. Carlisle, PA: The Banner of Truth Trust, 1980.
Jackson, Samuel Macauley, ed. Ulrich Zwingli (1484-1531): Selected Works. Philadelphia, PA: University of Pennsylvania Press, 1901.
Latourette, Kenneth Scott. A History of Christianity (Vol. 1). Revised Edition. New York, NY: Harper & Row Publishers, 1975.
Verduin, Leonard. The Reformers and Their Stepchildren. Grand Rapids, MI: Baker Book House, 1964.
Williams, George Hunston. The Radical Reformation. Philadelphia, PA: The Westminster Press, 1962
Wylie, James A. The History of Protestantism. 3 Volumes. Kilkeel, N. Ireland: Mourne Missionary Trust, 1990.
Dr. Marcus J. Serven, ThM and DMin
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