Annotated Bibliography

Norman Birnbaum. “The Zwinglian Revolution in Zurich.” Past and Present 15 (Apr 1959): 27-47.

Covers Zurich’s social structure in years leading up to Reform. Pop. in 1516 was 60k, with 50k living in the countryside, 5k in Winterhur and Stein am Rhein and 5k in Zurich itself. Economy was mostly from mercenary service and exploitation of the countryside.

Farner, Oskar. Zwingli the Reformer: His Life and Work. Trans by D. G. Sear. New York: Philosophical Library, 1952.

Short biography.

Furcha, E. J. and Pipkin, H. Wayne, eds. Prophet, Pastor, Protestant: The Work of after Five Hundred Years. Pittsburgh Theological Monographs, New Series. vol 11. Dikran Y. Hadidian, ed. Allison Park, PA: Pickwick.

The best English source on Z. Collection of essays.

Gäbler, Ulrich. Huldrych Zwingli: His Life and Work. Trans by Ruth C. L. Gritsch. Philadelphia: Fortress, 1986.

Short biography. Excellent second opinion. Very useful description of sources 167-73.

Jackson, Samuel Macauley, ed. The Latin Works and Correspondence of Huldreich Zwingli (New York: Putnam, 1912; reprinted as Ulrich Zwingli: Early Writings by Labyrinth in 1987).

This book is very useful, noting the location of the original works, and many other useful notes for historical context. This is a great improvement on the original publication. Translation is good.

Jackson, Samuel Macauley. Huldreich Zwingli. New York: Putnam, 1903.

Jackson has done so much for Z studies in English. This book is very detailed, the best English source for Z until the Cambridge study. The Cambridge study has better footnoted sources, but Jackson seems very reliable.

Kaufman, Peter I. “Social History, Psychohistory, and the Pre-history of Swiss .” The Journal of Religion 68.4 (1988): 527-44. This one has good bibliography and social context.

Krüger, Gustav. “Literature on Church History: In , Austria, Switzerland, Holland, and the Scandinavian Countries, 1914-1920. III. The Reformation and the Counter-Reformation.” The Harvard Theological Review, Vol. 17, No. 1. (Jan., 1924), pp. 1-49.

Mostly German works from 1914-20. Bibliographic article.

Preus, J. Samuel. “Zwingli, Calvin and the Origin of Religion.” Church History 46.2 (1977): 186-202.

Asks the question of the origin of religion (=true religion = Reformed Xty) from Zwingli and Calvin’s work (noting that the Reformers themselves did not ask this question in this way). Differences do appear when they speak about “other” religions. Places Z in the “historical” side “attending to concrete, particular manifestations of religion elicited by divine activity.” Calvin is “natural/ essentialist” “finding the roots of religion in a universal, innate human quality or attributive.” Therefore, there is not much difference between natural and special revelation in Z. Z does not talk about religion without reference to divine activity, whereas Calvin finds it to be more a natural part of human existence. Primary source for Z’s works are The Latin Works of Huldreich Zwingli, eds. S. M. Jackson, et al, 3 vols (NY and Philadelphia, 1912, 1922, 1929), cited as WZ.

Rillet, Jean. Zwingli: Third Man of the Reformation. Translated by Harold Knight. Philadelphia: Fortess, 1959.

Biography. No notes.

Strehle, Stephen. “Fides aut Foedus: Wittenburg and Zurich in Conflict over the Gospel.” Sixteenth Century Journal 23.1 (Spring, 1992): 3-20.

A re-examination of the doctrine of justification by faith, and the differences between different Reformers on this topic. This article does not make use of a broad range (or even narrow) of scholarship. Very useful summation of Zwingli’s “Gospel.”

Stephens, W. P. Zwingli, An Introduction to his Thought. Oxford: Clarendon Press, 1992., Short biography. Good review of Z’s writings, but not very detailed. Good to consult for second opinion for interpretation of the circumstances of Z’s writings (only in relationship to other writings of Z and not environment or mileau).

Stephens, W. P. The Theology of Huldrych Zwingli. Oxford: Clarendon, 1986.

Good scholarly work on the writings of Z. Excellent bibliography. Good to read alongside the translated works of Z as a commentary and analysis. The work is organized according to theological topics.

Thompson, Brad. “Zwingli Studies Since 1918.” Church History 19.2 (1950): 116-28.

Most research since WWI focuses on Z’s development (humanist and theological) and his sacramental theology. Swiss scholars sought to be positive about Z and more carefully define Zian. Part four addresses doctrinal studies - the great majority of the works are in German but some English works are presented. Bibliography.

The Writings of Zwingli in English (listed in chronological order relative to published translation)

Potter, G. R. Huldrych Zwingli. New York: St. Martin’s Press, 1977. HZ.

Indispensable little book of translations of Z’s works. Serves as a primary source on topics in Z’s life. Most of it consists of important events in Z’s life, career, and the Swiss Reformation (it covers Z’s entire career, 1506-1531). It is presented according to topic and not date. A good portion of it is from Jackson’s translations. It shows willing submission to the Bishop of Constance, who asked Zurich not to allow the sale of indulgences there in 1519 (16). Indulgences for food during lent 1522 (17). Decree requiring evangelical preaching, 29 Jan 1523 (25); removing images July and Dec 1523 (26-7); break with Rome complete with the removal of mass in July 1523. Pope Clement owed money to Zurich for mercenary service; withheld it until Z was disposed of; Z sent letter to Pope asking him to send a scholar to debate or the money, no response in 1526 (49-50). Baden tortured Zurichers as late as 1524 for their views concerning images (52); Baden is against Z (56-60) - suggestions for Eck to debate Z there in 1526 (57). Independence from Luther emphasized (94ff). Repeated statement, “you can wash an unbeliever a thousand times and it will still be in vain” - faith is needed (95//37). “Is” and “signify” - 1524 (98 // 100). Marburg (Oct 1529) did have Luther recognize that Zwingli was not an Anabaptist, but they could not agree on Eucharist (105f). Jackson, Samuel M. Ulrich Zwingli: Early Writings. Durham: Labyrinth, 1987 (repr. The Latin Works and Correspondence, 1912). Fable of the Ox; Poem of the Ox, 1510 Zwingli’s perspective of the complex contemporary usage of Switzerland

as a mercenary force. Pope and clergy seen as a good shepherd. Engagements between French and Swiss; Convention at Baden, 1512 Includes Zwingli’s account of a battle and the convention at Baden - an attempt to draw Baden into the Reformation. Good elaboration in Potter. Baden had its own political concerns for holding out on swearing alliance with Zurich and other cities. Critical note on Missing Dialogues Some letters mention missing dialogs. The Labyrinth (more literary sophisticated ‘Ox,’ very well written) The story of the Ox told in beautiful allegory framed around the Greek hero Theseus in the Labyrinth. Critical note on Z’s transcript of the Pauline Epistles Method and location - developmental in Z’s love for the NT. Apparently Z transcribed the Greek epistles from Erasmus - it must have been done in the library. Z claims to have committed these in Greek to memory. Finished March 1517, the transcript is available in the Z Museum in Zurich. Very neatly done. Christian songs written during Z’s encounter with plague - 1519 Z was ill with the plague in 1519 - a song written at the beginning, middle, and recovery. Set to music in some modern hymnals. Along the with the Labyrinth, Z at his literary best. Advice on the Pope and his authority - late summer 1520 People should be faithful to the Pope, and the Pope should not exalt himself above X - 58. Pope Leo X is pressured by the reactions towards Luther to deal with him more harshly than he normally would. Pontiff has greatest respect for their studies 59 “The method and procedure against Luther is, therefore, rightly discountenanced by all the best and most learned, even though Luther had written things clearly heretical.” - Z referring to the blind condemnation of L (60). Z affirms authority of the Pope (60) and then says that everyone knows that the church traditions need official reform. Luther therefore, while heretical, should receive brotherly admonition and refute by wisdom and reason, this affirms Papal dignity - 61. The burning of books and removal from libraries is not a refute, and because of this, people still believe L. “It is the mark of a donkey to yield to force only, and the mark of a tyrant to use force” - people need to be convinced not forced. It all had ‘bad beginnings’ - errors on both sides (Pope and reformers) (63). Z is absolutely dreaming when he imagines a solution: Charles, Henry VIII and Louis II appoint commissoners to review L, and L admit that he is wrong - 63. No one will side with L if he is proven wrong by Augustine. Roman authority not impaled with this course. If this does not work, condemn Luther by council. Against Mercenary service and other preaching, 1521 No more desire for political allegiance with the Pope (pg 68) Liberty respecting food in Lent - April 16, 1522 The first publication supporting the Reformation; it was a sermon preached Mar 23, 1522. Some people in Zurich broke Lent for pleasure, some in need of sustenance to work, the Council punished them. Z says it was his duty to search the Scriptures for guidance 70. Z uses only the Gospels and teachings of the apostles to address the question 73. Matt 15.17 / Mk 7.17 - what goes out .. Acts 10.10 Peter’s vision. What God has cleansed let no man call unclean. Paul in 1 Cor 8.8 - food commends us not to God - this was for idol worship, but the heart of the teaching is useful for Z. Nothing can condemn a man if he is thankful for what he eats - 77. It is proper for a Xn to eat all foods - 79. Z then refers to Aristotle (79-80). NE 4.1.3 - money is not evil, but can be used for evil. By analogy, food is not bad it itself, but used for evil. “No Xn can deny these arguments, unless he defends himself by denying the Scriptures.” Z argues that need supercedes human and divine law. Human law - it is required to fast on such and such day .... no, we fast when lead by the divine law. Divine law - David had need and entered the temple and ate bread only for priests, the disciples of Christ did not observe Sabbath due to need. Z seems to apply a circumstantial ethic - it is circumstance that determines right / wrong action (81) Co-workers for X should not be overlords but servants for good. The sabbath for men, not men for sabbath // the apostles for men, not men for apostles - this speaks to Roman rule. The disciples - after all - were not in extreme need when they plucked corn on the Sabbath. In Luke they were sent out with nothing and were not in need. It was broken for only ordinary hunger. Very good point! - 83. Logical flaw - Isn’t the determination of the sabbath up to the apostles and therefore the Pope? Does Z’s notion of service really solve this problem? more on p 110-1 --- do not add anything to holy Scripture. “These points have forced me to think that the church officers have not only no power to command such things, but if they command them, they sin greatly; for whoever is in office and does more than he is commanded, is liable to punishment” 112. Not only in the OT, but in the NT the letter of the law kills - 84. People should not be forced to fast - it is not really a fast - 86-7. Concerning the commandments of men. As soon as Rome forbid the eating of cheese, milk, and eggs as a sin, they sold the right to eat these during the fast for money - 89. If it is really a sin, why does the church allow people who pay to do it? Z refers to Romans 14 and 15 - God accepts the one that eats and the one who does not.

The Delegation from Constance - Letter to Erasmus, April 1522 Z had to really pressure them to be heard. Z’s criticisms: • The church’s dietary regulations are more intense than the Jews - 122 • ‘the faith of X would not be done away with if all the ceremonials were gone’ - 122... reminds me of Bonhoeffer’s religionless Xnty § X and the apostles did it without ‘cerimonials’ 123 • Z defends eating of flesh § Z leaves fasting free to the person • someone had a NT on hand 126 • interesting interp of Macedonian suffering 128

To the Confederates at Schwyz against foreign control - May 16, 1522 • No disagreement among the persons of God pattern for peace among men 132 • Why do Xns disagree? Real piety is gone - 133 • God favors independence - 135 • David chose bubonic plague as punishment for the census - 136 • Swiss never conquered is a frequent theme, 136 • Reference to mercenary service - 137, and they paid dearly for it 138 • Z has a parable of a war crime being a right of war - 139 • Eurip. Hecuba 608 ‘In war he is regarded as evil who does no wrong, and who does not consider man the same as a frog.” • “We see that God takes away victory in the same manner that he grants it. The former he does whenever a people wish to gain an advantage by their own unaided strength or seek to abuse their power. No nation has ever become great by war that has not ultimately been cast down by war.” - 140 • “God can turn evil to good. So I hope that our present misfortunes are sent by him for our improvement.’ 141 • There is the loss of normal justice and equity o taking money from a foreign prince to kill innocent people o often these princes are bishops who shouldn’t be making war at all o our country has enough if we would be content 143 o Prince and Pope alike should be subject to the law for taking bribes 144 • Z on women - 145 - weak and eager for pretty things • Z cricizes the love for foreign money breeds dependence and extended war - 144-6 o this love for gifts breeds in-fighting • Finally, one of these foreign powers can deceive and destroy us o “For what is not at all to be feared when pride, lack of energy, envy, and discord prevail everywhere?” 146

To the Bishop of Constance concerning marriage - July 2, 1522 Beautiful appeal to Bishop for marriage rights for priests. Z notes the history of mandatory celibacy is contradictory and unsuccessful. Celibacy is a gift of God and should not be forced on priests, and they are allowed concubines anyway. No threat to church property. Acts 10.5 - Man cannot call profane what God calls holy. The pure Paul has no command from the Lord concerning virginity in 1 Cor. Z notes 1 Tim 3.1 - bishop should be the husband of one wife (notes that he will not address one only or one at a time) 161. Also, the warning in 1 Tim 4.1-3 that heretics will forbid marriage - 161. Heb 13.4 - Marriage is honorable. Although marriage is from the flesh, it is not evil - 1 Cor 7.28 ‘A virgin who marries does not sin”; cf Gal 5.19. ‘For the sake of Christ the Lord of all of us, therefore, by the liberty won by his blood, by the fatherly affection which you owe to us, by your pity of our feeble souls, by the wounds of our consciences, by all that is divine and all that is human, we beseech you mercifully to regard our petition and to grant that which was thoughtlessly torn down, lest the pile constructed not in accordance with the will of our heavenly Father fall some time with a far more destructive crash.’ 163

Exhortation to Swiss preachers - July 13, 1522 The rhetorical ploy to remove prejudice is very long, culminating with the separation from Luther: “If Luther has drunk where we have drunk, then he has nothing in common with the evangelical doctrine... we have nothing in common with Luther or with anything else that can harm the Xn doctrine, even nothing at all in common” - 176. More historical evidence than in the letter to B of Constance. Marriage is finally addressed on 177. Forbidding it is human law and not divine command (hence long intro). Matt 19.10 again - 178; Matt 11.4 - God created male and female. Added is reference to ancient tradition and the fathers (expanded). Synod of Gangra - 184; Earliest Xns married - 177; List of early bishops who were married (from CE 300-600) 186; Pope Nicholas in 867 ordered that all priests should marry. To the council of the great minster concerning B. of Constance - Aug 22, 1522 Z essentially pleads to be heard from B. of Constance rather than simply accused. Letter has some of Z’s best literary work. E. J. Furcha, ed. Huldrych Zwingli Writings: Defense of the Reformed Faith. Allinson Park, PA: 1984. Exposition and Basis of the [67] Conclusions or Articles Published by H. Z., Zurich, 29 Jan, 1523. Very simple, use in comparison with other works.

Pipken, W. P. Huldrych Zwingli Writings, vol II: In Search of True Religion: Reformation, Pastoral, and Eucharistic Writings. Allinson Park, PA: 1984. Divine and Human Righteousness, July 1523 Short Christian Instruction, Nov 1523 The Shepherd, Mar 1524 Letter to Matthew Alber Concerning the Lord’s Supper, Nov 1524 The Preaching Office, June 1525 Exposition of the matter of the Eucharist to , Feb 1527

G. W. Bromiley. Zwingli and Bullinger. Philadelphia: Westminster, 1953. On the Clarity and Certainty of the Word of God - a sermon first published Sept 6, 1522 On the Education of Youth - published 1524 from On Baptism - 1523 (?) On the Lord’s Supper - first published in 1526 An Exposition of Faith - published by Bullinger in 1536

Jackson, Samuel Macauley and Heller, Clarence Nevin. Zwingli: Commentary on true and false religion [1525]. Durham, N.C.: Labyrinth, 1981 (repr. 1929). Zwingli’s hastily written commentary. Adds little to what comes before, but it is a useful summation of his theology.

Jackson, Samuel M and Hinke, William J. Ulrich Zwingli: On Providence and Other Essays. Durham: Labyrinth, 1983 (repr. 1922). Declaration on Original Sin to Urbanis Rhegius - Aug 15, 1526 Account of the Faith by Z to Charles V - July 3, 1530 Refutation of the articles by John Eck - July 17, 1530 Letter by Z to princes regarding Eck’s refutation - Aug 27, 1530 Sermon on Providence dedicated to Philip of Hesse - Aug 20, 1530 Short and clear exposition of the Xn faith - July, 1531

John Eck

Moore, Walter L., Jr. “Doctor Maximus Lumen Ecclesiae: The View of Augustine in John Eck's Early Writings.” Sixteenth Century Journal, Vol. 13, No. 2. (Summer, 1982), pp. 43-54. Eck and Augustine. Begins with coincidences with Luther and Erasmus, then Predestination pp 43-7 (Augustine exaggerates when speaking to heretics // Luther’s response n. 28); role of fathers and tradition is in order 46. “There is a need for more careful study of the development of Eck's relationships to humanism and to individual humanists” (pg 51 n 34) - most of Eck’s encounters with A is from secondary sources. “The Eck who first encountered Luther and Carlstadt was a theologian`who had struggled long and hard with Augustine,” 53.

Moore, Walter L., Jr. “‘Protean Man’: Did John Eck Contradict Himself at Leipzig?” The Harvard Theological Review, Vol. 72, No. 3/4. (Jul. - Oct., 1979), pp. 245-266.

Moore notes that Rowan mistakenly dates Eck’s birth-year at 1484 (pg 80) when he was born Nov 14, 1486. Good pattern for what I want to accomplish in my paper.

Rowan, Steven W. “Ulrich Zasius and John Eck: ‘Faith Need Not Be Kept with an Enemy,’” Sixteenth Century Journal, Vol. 8, No. 2, Humanism in the Early Sixteenth Century. (Jul., 1977), pp. 79-95.

Outstanding article. “This was the formation of a pattern of alliances which placed Eck in opposition to Desiderius Erasmus and his friends,” 79. Eck and Zasius’ enmity was caused by an academic dispute and greed. Good overview of his life (80). The university had to stay afloat by patronage from the city council, and Zac was a former employee. He housed students and served as a patriarch (81-2). The question of Jewish children being baptized without consent of parents (83) - could a private contract prevent baptism? Eck writes savagely against the Jews later in life (85); political success (86); works in support of usury (87) - after 1518 he lost his sponsorship and was hated for it (88 attacks in note 29). Eck criticized Erasmus’ comments in the NT (88). “Eck's favorite tactic during this early period, and one which he was to use with deadly effect during the Leipzig with Martin Luther, was to hit an opponent with arguments from a thoroughly novel direction in order to shift the discussion onto lis own ground. With great care he isolated a few of any enemy's arguments which could be shown to have alarming implications when drawn out to their logical conclusions” (90). Zasius wrote to Zwingli on Feb 16, 1520 (95 n 56).

Rowan, Steven W. “Luther, Bucer and Eck on the Jews,” Sixteenth Century Journal, Vol. 16, No. 1. (Spring, 1985), pp. 79-90.

Significance of Confessions Bietenholz, Peter G. “Erasmus and the German Public, 1518-1520; The Authorized and Unauthorized Circulation of His Correspondence.” Sixteenth Century Journal, Vol. 8, No. 2, Humanism in the Early Sixteenth Century. (Jul., 1977), pp. 60-78.

Bossy, John. “The Social History of Confession in the Age of the Reformation” Transactions of the Royal Historical Society, 5th Ser., Vol. 25. (1975), pp. 21-38.

Cochrane, Arthur C. ‘The Act of Confession-Confessing.” Sixteenth Century Journal, Vol. 8, No. 4, The Formula of Concord: Quadricentennial Essays. (Dec., 1977), pp. 61-83.

Dueck, Abe J. “Religion and Temporal Authority in the Reformation: The Controversy among the Protestants Prior to the Peace of Nuremberg, 1532.” Sixteenth Century Journal, Vol. 13, No. 2. (Summer, 1982), pp. 55-74.

Lohff, Wenzel and Bouman, Herbert J. “Legitimate Limits of Doctrinal Pluralism According to the Formula of Concord.” Sixteenth Century Journal, Vol. 8, No. 4, The Formula of Concord: Quadricentennial Essays. (Dec., 1977), pp. 23-38.

Muller, Gerhard and Bouman, Herbert J. “Alliance and Confession: The Theological- Historical Development and Ecclesiastical-Political Significance of Reformation Confessions.” Sixteenth Century Journal, Vol. 8, No. 4, The Formula of Concord: Quadricentennial Essays. (Dec., 1977), pp. 123-140.

Raitt, Jill. “The Emperor and the Exiles: The Clash of Religion and Politics in the Late Sixteenth Century.” Church History, Vol. 52, No. 2. (Jun., 1983), pp. 145-156.

Tavard, George H. “The Catholic Reform in the Sixteenth Century.” Church History, Vol. 26, No. 3. (Sep., 1957), pp. 275-288.

Augsburg

Dulles, Avery. “The Catholicity of the .” The Journal of Religion, Vol. 63, No. 4, Martin Luther, 1483-1983. (Oct., 1983), pp. 337-354.

Brady, Thomas A., Jr. “Jacob Sturm of Strasbourg and the Lutherans at the Diet of Augsburg, 1530.” Church History, Vol. 42, No. 2. (Jun., 1973), pp. 183-202.

Gerrish, B. A. “The Chief Article. Then and Now.” The Journal of Religion, Vol. 63, No. 4, Martin Luther, 1483-1983. (Oct., 1983), pp. 355-375. Hendrix, Scott H. “Urbanus Rhegius and the Augsburg Confession” Sixteenth Century Journal, Vol. 11, No. 3, 450th Anniversary Augsburg Confession. (Jun. 25, 1980), pp. 62-74.

Kolb, Robert. “Augsburg 1530: German Lutheran Interpretations of the Diet of Augsburg to 1577.” Sixteenth Century Journal, Vol. 11, No. 3, 450th Anniversary Augsburg Confession. (Jun. 25, 1980), pp. 47-61.

Kress, Robert. “The Roman Catholic Reception of the Augsburg Confession.” Sixteenth Century Journal, Vol. 11, No. 3, 450th Anniversary Augsburg Confession. (Jun. 25, 1980), pp. 115-128.

Krodel, Gottfried G. “Law, Order, and the Almighty Taler: The Empire in Action at the 1530 Diet of Augsburg.” Sixteenth Century Journal, Vol. 13, No. 2. (Summer, 1982), pp. 75-106.

Russell, William R. “The Theological "Magna Charta" of Confessional ” Church History, Vol. 64, No. 3. (Sep., 1995), pp. 389-398.

Schultz, Robert C. “An Analysis of the Augsburg Confession Article VII, 2 in It's Historical Context, May and June, 1530.” Sixteenth Century Journal, Vol. 11, No. 3, 450th Anniversary Augsburg Confession. (Jun. 25, 1980), pp. 24-35.

Spitz, Lewis. “The Augsburg Confession: 450 Years of History.” Sixteenth Century Journal, Vol. 11, No. 3, 450th Anniversary Augsburg Confession. (Jun. 25, 1980), pp. 3-9.

Spitz, Lewis W. “Particularism and Peace Augsburg: 1555.” Church History, Vol. 25, No. 2. (Jun., 1956), pp. 110-126.