Luca Baschera, Bruce Gordon, Christian Moser, eds.. Following Zwingli: Applying the Past in Reformation Zurich. Farnham: Ashgate Publishing, 2014. 320 pp. $134.95, cloth, ISBN 978-0-7546-9405-2. Reviewed by Ellen Yutzy Glebe Published on H-German (March, 2016) Commissioned by Nathan N. Orgill This volume of essays on thought and theolo‐ the influence of the principal reformers. The edi‐ gy in post-Zwinglian Zurich resembles a collection tors profess to be interested in the faith of their of puzzle pieces which can be assembled in vari‐ subjects and to consider their unique personali‐ ous ways depending on the reader’s focus. The ob‐ ties. Indeed, the book reads a bit like a prosopog‐ vious element framing them here is the geograph‐ raphy of Zurich’s reformed sodality, though the ical context, and several of the essays are linked varied approaches of the authors and the intellec‐ by their treatment of the same individual(s) or tual bent of the essays prevent it from crystalliz‐ overlapping thematic questions and approaches. ing around any one point or figure. An introduction by the three editors outlines The editors do introduce a conceptual leitmo‐ the frame of the puzzle, describing the situation tif: the Renaissance concept of models, which hu‐ of the sixteenth-century Swiss confederacy and manists used to orient themselves in the tumul‐ how humanism and the Reformation were re‐ tuous period of the early sixteenth century. Fol‐ ceived there. While acknowledging the central lowing the example set by Erasmus, sixteenth-cen‐ role of Huldrych Zwingli in shaping the Zurich tury humanists sought not just to imitate, but church, the introduction also emphasizes the rather to emulate historical models--to refine unique aspects of the Swiss movement which led rather than reproduce the example. Models func‐ to Zurich’s break with Rome: “The Zurich church tioned at both the personal and institutional lev‐ was the product of a particular moment, of a par‐ els as the church in Zurich sought a foundation in‐ ticular context and of a string of contingencies” dependent of Rome. “The past provided models to (p. 7). It was a “patchwork of old and new” (p. 7), be appropriated, but they had to be adapted ac‐ and, indeed, many, “possibly the majority, did not cording to historical circumstances and present support the changes for a variety of reasons that needs” (p. 16). In the vacuum that resulted from had little to do with doctrine” (p. 9). the break with Rome, new importance was as‐ As a “distinctive centre of the European refor‐ cribed to biblical, apostolic, and patristic sources. mation with a carefully hewn theology and eccle‐ A small group of scholars and theologians--held siology” (p. 10), Zurich deserves more attention in together not only by common ideologies and the scholarship than it has received. These essays goals, but also by familial and matrimonial examine the frst two generations of reformers, bonds--provided new models to the audience of focusing on their intellectual development and their sermons. The individual essays included in H-Net Reviews Following Zwingli examine the application of the the Old Testament. This countered somewhat the new models proposed in Zurich. concept of the “priesthood of all believers,” for The frst essay following the introduction is Bullinger ascribed an especial importance to the Mark Taplin’s analysis of Josias Simler’s anthology clergy as role models of how to lead a good life of patristic texts, his Scripta veterum latina. These within church and society. Though the evangeli‐ sources were important, both to establish the tra‐ cals of the frst generation typically preferred the dition leading up to the Zurich church and to de‐ term “pastor” or “preacher” to that of “priest,” fend the Reformation from more radical influ‐ which they used in reference to the identity of all ences: “the history of the early church was not believers, Bullinger increasingly addressed the just a record of distant events, but an essential clergy at these closed-door sessions as “priests” point of reference in the controversies of their and “prophets.” He went one step further as well, own day” (p. 42). Simler became an authority in treating “ministerial titles such as ‘pastor’ and the battle against antitrinitarianism raging within ‘bishop’ as synonymous” (p. 91). Wood links this to the Polish church, but soon became involved in eschatological tendencies in Zurich, and to more local controversies surrounding Anabap‐ Bullinger’s view that human history leading to tists, antitrinitarians, and Schwenkfeldians and Judgment was a “colossal cosmic conflict with cul‐ the degree to which religious dissent should be tic dimensions” (p. 92). Bullinger expected that tolerated by the new church. In Simler’s eyes, evil would increase its assault even as reform was rulers were obliged to protect their subjects from introduced and that only cooperation of civil and threats to the welfare of their immortal souls, and ecclesiastical authorities could thwart its advance. those advocating tolerance (the “Academici”) fa‐ The vigilance of the clergy as guardians of vored a watered-down, philosophical religion. On Zurich’s moral standard would be crucial in these the one hand, Simler established the continuity of last days. the reformed church with the apostolic and pa‐ While Bullinger was concerned about a group tristic tradition to defend the reformed church’s serving as role models within Swiss society, the orthodoxy; on the other, he sought to condemn next essay in the volume, by Torrance Kirby, fo‐ contemporary radicals as the reincarnation of an‐ cuses on one particular individual far removed cient heretics. from Zurich: Queen Elizabeth I, and, more partic‐ The next chapter, by Jon Delmas Wood, dis‐ ularly, on Peter Martyr Vermigli’s Epistle to the cusses Heinrich Bullinger’s model of a collective Princess Elisabeth. Vermigli was an Italian re‐ episcopacy. Bullinger, who succeeded Zwingli as former who had come to Oxford at the invitation head of the Zurich church, is credited with “un‐ of Thomas Cranmer. Under Queen Mary, Vermigli, derstated genius” in weaving together the like many English Protestant scholars, fed to the “threads that were left to him ... following 1531” mainland. He eventually settled in Zurich, from (p. 85). Wood’s analysis is based upon handwrit‐ whence he declined an invitation to reassume his ten notes prepared by Bullinger in preparation chair at Oxford after Elizabeth ascended to the for his exhortations of the assembled clergy at the throne in 1558. Vermigli had, however, addressed semi-annual synod sessions, where new clergy the young queen with a letter shortly after she took oaths of service and each individual present took the throne; he reminded her that she held was subjected to mutual, episcopal discipline. Ac‐ her station by divine gift alone and that this gift cording to the notes of the sermons delivered on brought extraordinary responsibilities for the these occasions, Bullinger developed a model for guidance and well-being of her nation. Vermigli the clergy based on the role of the priesthood in compared Elizabeth to a variety of biblical kings and fgures, including even Christ himself, both to 2 H-Net Reviews extol the monarch but also to remind her of her Bullinger towards Mary, and how they presented duties as a godly ruler. her as an example of the feminine virtues of obe‐ The subsequent chapter also deals with Old dience, humility, modesty, and chastity. The scrip‐ Testament models, albeit for the general laity and tural part of the Hail Mary remained a part of the not for the queen. Here Christian Moser examines regular liturgy in Zurich until 1563, and tradition‐ commentaries on the Book of Ruth: several of the al Marian holidays were celebrated for several leading fgures of the Zurich church published ex‐ decades after Zwingli’s death. Giselbrecht intro‐ egetical works which held Ruth up as a model duces two tapestries woven before and after the Christian, especially for women. The Book of Ruth Reformation to make the point that lay perception had traditionally been considered important for of Mary changed, but only slowly, as a result of establishing the genealogy of Christ, but it was the reforms and changes in the broader culture. well suited as a description of virtue as well. Ruth Mary, in her role as the mother of Christ, was seen as loyal and responsible, obedient, hard- plays a central role in the next essay in the book working, and deferential, while also grateful and as well. Kurt Jakob Rüetschi addresses the topic of pious, trusting in God. This made her, in the raising children as discussed in two sermons by words of one commentary, “‘a model for all wom‐ Rudolf Gwalther, who eventually succeeded en’” (p. 129). Boaz was also seen as an exemplary Bullinger as head of the Zurich church. These two male: the perfect head of the household, he dis‐ sermons expound on the story of the twelve-year- played concern for workers, was friendly, charita‐ old Jesus staying behind in the temple and his ble, humble, and disciplined. Futhermore, he did parents’ subsequent search for him (Luke 2: not drink excessively and married Ruth not for 41-52). In keeping with tradition in Zurich, his own sexual pleasure but because it was God’s Gwalther followed Zwingli’s system of a lectio will. In fact, this sexual aspect of the book--Ruth continua, making his way systemically through slips into Boaz’s chamber at night after having the books of the Bible and incorporating those bathed and oiled her own body--presented a co‐ themes which seemed to him relevant or timely. nundrum to commentators who were forced ei‐ Thus these two sermons, delivered in 1553, are ther to argue that nothing dishonorable had hap‐ part of a longer series on the Book of Luke which pened between them or that this was an example stretched over six years.