So Ulrich Zwingli should be here. Ulrich Zwingli, there he is, 1484 to 1531. He was born in 1484 in a town in Switzerland called Wildhaus. Born to a farmer, he was the third of nine children. And he sometimes, you see his name as Holdrick, H-Y-L-D-R-Y-C-H. One of his major biographers said that that's what he preferred in that. So sometimes you'll see his name as Holdrick, sometimes Ulrich Zwingli. He was born on January 1st, which to place this, he was born two months after Luther was born. He was born 25 years before Calvin. Both of those figures are important as we look at him today. He has direct interaction with Luther. Ulrich Zwingli is actually the father of the Reformed movement within the Reformation. So you have the Lutheran movement that flows from Luther and his followers. You have the Reformed movement that we usually think of Calvin as the father of that. Calvin comes along after Zwingli. Zwingli does a lot of the work and he looks at things a little bit differently. And Calvin is much more clear and precise and winsome and proliferous in his work. In his writing so Calvin is what gets is where we trace that back to Zwingli actually precedes him So let me see what else we have up here for slide wise to see what else we can show you Here's a painting, oil on canvas, done in 1531. So this is the year that he died. It gives you a representation from the time. This is Wild House today. So you get a picture of what he was born into, where he ministered, high up in the Alps. And this is his home, still preserved today. You can still see it there. You can see where he was born and spent his childhood years. This is about 60 miles south-southeast of Zurich. Zurich up at the northern part, a little bit to the east of Switzerland, but up the north. This is 60, 65 miles southeast of there. So let me, I'm just going to cover this in several areas. I'm going to cover what was going on in Switzerland during this time. It's important for Zwingli and his ministry. We're going to look very briefly at where he went to school. We're going to look very briefly at the places that he served as a pastor or priest. Most of that time in Zurich, that's where he moves to. and accomplishes most of his work, and gets in the most trouble, and has the interaction with the most people. So that's the way we'll look at this this morning. So first, the situation in Zwingli's time in Switzerland. It was a confederation of 13 cantons, which were sort of like states. If you looked at the map of the time, which I could have put one up there, but I couldn't get one that was clear enough for us. But there are 13 cantons. Each of these cantons are conducting their own business, both within their canton and within the federation of cantons, as well as internationally. So they're loosely connected. There was talk of the fatherland, so they're all connected under Switzerland, but they're very independent cantons at the time. This is important. Each canton would raise up its own mercenaries. They would raise up and train their own mercenaries. Swiss mercenaries are very famous for being strong fighting men, wise fighting men. There were nations that would not even go into a battle if they didn't hire Swiss mercenaries. And these mercenaries would be hired through the local canton. So they would train them, and they would be the men from that canton, and they would hire them out individually. So if Swiss mercenaries were hired by opposing armies, they might fight against each other even. So this was very strong at the time. This continues into the 19th century. But since 1859, the only mercenary unit that has been allowed to exist, the Swiss Guard for the Vatican City. So they're still in existence. They're the only ones that have been allowed to exist from the government of Switzerland, and they started in 1506. This guard started in 1506, and they still go today. Even today, the mercenaries that come from Switzerland throughout history, their reputation still precedes them, where even today, mothers in the northern plains of Italy, which is where a lot of the battles happened, mothers in the northern plains of Italy kind of put some fire under their kids would tell them, the Swiss are coming, the Swiss are coming. They're so well represented with their battle prowess. There was much disagreement over whether or not Swiss mercenary service was wise. This plays right into Zwingli and his life as we shall see. Humanism was also very prevalent in Switzerland. So the primary humanist of the time was Erasmus. 1486 to 1536, known as the Prince of Humanism. So humanism in this day is a study of the humanities. That's what humanism in this day is referring to. So they're studying grammar, rhetoric, history, poetry, moral philosophy. They're back to the classical antiquities. If you're involved in classical homeschooling education, you're doing this kind of work. Their cry was ad fontes, to the sources, to the sources. They wanted to go back and learn. So what this means theologically for people like Zwingli is they're steeped in the church fathers. They're steeped in the church fathers, which is not necessarily a bad thing, but the church fathers rose to be the authority in some of their lives rather than the scriptures, whatever the church fathers said. that became the authority in their life. Many of the church fathers still have influence for us today as we study them in church history. So Zwingli was a product of both the Swiss patriotism that was there and humanism of the day. So that gives you a little bit of a background. of the things that are important for this lecture of where Zwingli was. His education. He studied in Basel for three years, beginning when he was 10 years old. He was sent away to Basel. He began to learn Latin there. He moved to Bern for a short time after studying in Basel. And humanism was alive and well and taught at the academies and the teachers in both of those communities. So he's getting a strong dose of it from his studies beginning at 10 years old. He attended the University of Vienna from 1498 to 1502, and then he transferred back to Basel, graduating in 1506 with a Master's of Arts degree. So even though we see this as strong education, remember Martin Luther, what degree did he have? He had a doctor of theology, right? So Zwingli doesn't come in as educated with the same degrees from the same places. And he's not as much of a writer. He writes, but it's local pamphlets. And we'll see his writing is directed to individuals and to governments and his view of government and things like that. But he's influential at first through his preaching, which comes out in several ways. So he's ordained in Constance in 1506. So in 1506, he's ordained and he goes to his first ministry post. He serves as pastor at the church in Glarus. So this is a rendering of it in his time. He's there for 10 years. And during this time, several things happen. He travels with his local mercenary unit as their chaplain. Now remember that everybody who comes from Glarus and serves as mercenaries, they're his people. They're in his church. He is their pastor. Everybody who's in that town, he is their pastor at this point. So he travels with them in 1512 and 1515. fighting with the Italians on behalf of the Pope and the Holy Roman Empire. So he's starting out in favor of mercenaries. It was a big money-making project for the Swiss. It also was their claim to fame, one of their claims to fame at the time. And he's also on the side of the church. He's also on the side of the Pope. So in 1512, the first unit he accompanied as their chaplain, their unit one, they won their battles. But here's what he saw. He saw his own church people looting, treating their enemy poorly, what he would consider ungodly behavior, even as the victors, that's what he saw. And in 1515, his unit lost. It was a brutal turning point in the battles of the day, the Battle of Marignano. Every time I practiced that, I knew I'd mess it up when I stood up here. Battle of Marignano. So in this battle, there were 25% of the Swiss that were fighting lost their lives. It was a huge hit. And he was there, saw them lose. And so not only did he see the excesses of winning, but he saw the horrors of losing. And he begins to change his mind. about the mercenary movement. He wrote this, if only our sons could grow up and not be killed. Murder, murder. What has happened to the Confederacy that her sons and daughters should be sold like this? Despair, despair. Wretchedness, wretchedness. Sin, sin. This is what he would write about the mercenaries that he was first in support of and then began to pull away from. He also at this time began studying the writings of Erasmus and actually met him Erasmus spent two years from August of 1514 to May of 1516 in Basel and Zwingli went to meet him. I don't know, I didn't dig far enough to see how much he studied under him in person or whether it was just a short meeting, but he actually went to meet him. He starts to really intake the writings that Erasmus is doing, taking them back to the sources and looking at philosophical ideas and looking at the, the early church fathers. I'll read a quote later of what Zwingli begins to think of him later in his life. So he moves from Glarus because at that loss in the battle in 1515 of Marignano, when that loss, public sentiment began to turn away, turn away from the turning for the French and against the Pope. Well, Zwingli's still on the Pope's side. He's still a priest in the church. So he moves from there where the public sentiment turns against the Pope, and he moves to Einstein. I think I have a slide of this as well. This is the Shrine of Our Lady of Einstein. This is important in this sense. When he moved there after the Swiss lost 10,000 people in that battle in 1515, He moves to Einstein and this temple, this shrine to Mary was there and it was a famous pilgrimage. So people would come to this all the time, constantly tourists. So what that did was allow his preaching, which was he was growing in its fame, it allowed his preaching to be heard by more people. Because more people would come to this tourist destination and they would go back to their home after making the pilgrimage and they would talk about him. So during, and he was only here for two years, but during those two years he preached against the idea that pilgrimages or other indulgences could provide merit for salvation. Now that's a strong preaching when you're stationed in an abbey that has this and people are coming. He preaches against there's any salvific merit to that. He also begins preaching against mercenary service which he described as selling blood for gold. So he becomes more convicted about this as he sees his people going out and serving in these mercenary units. It also begins a major shift in his thinking. He began to move away from the dependence on the church fathers And that prepared him for his future ministry. So he begins to move away from the still influenced by them, still influenced by their teaching, still influenced by Aristotelian philosophy and its impacts on religion. But he starts to move away because he starts to make his commitment to the scriptures and the scriptures alone. In 1516, which is the end of his, so this is the culmination. He begins this in Glerus. It's the culmination of it in Einstein. He writes this. When I was younger, I gave myself over much to human teaching, like others of my day. And when, about seven or eight years ago, I undertook to devote myself entirely to the scriptures, I was always prevented by philosophy and theology. But eventually, notice that, philosophy and theology prevented him from studying the scriptures because of the way that he had learned that. And by studying the scriptures, it was revealed to him that this was so. But eventually I came to the point where, led by the word and spirit of God, I saw the need to set aside all these human teachings and learn the doctrine of God direct from his own word. Then I began to ask God for light, and the scriptures became far clearer to me." So he writes that in 1516, which is his last year in Glarus. So he makes that change. those eight years before that, most of the time he's there, and it really becomes evident in his preaching in Einstedein where he begins to be more known. So, we move to Zurich in December of 1518, and he's appointed the lutepriesterum, which is the people's priest. So, he is appointed to this position for several reasons. The people who are, the canons who are in charge of bringing the person here that they hire into this position. They were impressed by his humanist studies. That was important to them. Now remember, he's been moving away from their influence. His preaching and writing abilities, especially in his last ministry post. Opposition to the French. Remember, he's still a churchman. So that was another influence. And opposition to mercenary service. So all these things that are starting to change in him are the reasons he gets this post of the people's priest at Grossmunster. So this is a medieval rendering, 1576 of the church. Right there is what they have it rendered in this drawing. This is a picture of it today, how it sits. There's a different angle of it. So this is where he is called to. So the standard practice at the time was to preach from the gospel account of the lectionary. That would have been the standard practice at the time. So Zwingli comes in and he's had this transformation to go back to the scripture. So what he does is he starts preaching what is known as Lectio Continua. He starts preaching in the gospel of Matthew. He goes verse by verse preaching using Erasmus' Greek Testament, very influential in the life of the church. The great humanist Erasmus does his own version of the Greek New Testament, and it's used a lot. And this is influencing his study, because he's studying from the original languages. So he starts in Matthew, verse by verse, preaching using the Greek New Testament. He moves through Matthew, then to Acts, then to the letters, and then on to the Old Testament. So this Lectio Continua is what we do in our church. It's verse by verse, expository preaching. And he started doing that at a time that it was not normal. So that sets the beginning of what starts to happen in Zurich, right? He stands in the pulpit and preaches the word of God to God's people. Heinrich Bollinger, who is the, his successor in Zurich, he said that, he claimed that Zwingli memorized all the Pauline epistles in Greek. That's debated whether it actually happened, but this is what he was about, was learning the original languages and preaching to the people there. On the inscription over the entryway to the church, this is what's read. The Reformation of Holdrick Zwingli began here on January 1st, 1519. It's that door that it's etched above. During his time in Zurich, he was well-liked. One year, but less than a year after he gets there, he gets there in December of 1518. In 1519, the plague hits. People start leaving. People start running away so they don't get sick. Zwingli stays. He ministers to his people. He ministers to those who are sick and dying. He catches the plague himself and almost dies. So his fame is growing because of his faithfulness to the people and his preaching of the word. A cellar of indulgences comes to Zurich after that. Tries to sell indulgences to those people who were victims of the plague. And Zwingli convinced the city officials that he should be evicted from Zurich before he could peddle his wares. So let's take a look. He's in Zurich now. This is where most things happen for him. We've covered his formative years. So now we move to Zurich. And let's look just a bit at his view of government. This is going to help guide us as we see his interactions and his beginning of pulling away and rebelling against the church. not the church as much as the doctrines of the church. So along with Luther and Calvin, we call Zwingli a magisterial reformer. The magistrate was important, the civil government. They had differing views of how this should work, but they saw, all three of these men saw that the government and the church were in some way entangled, and so that we were living in Christian cities in different ways, and they all had different viewpoints. talk a lot about all of them, but we will focus just a very brief time and realize we're in under an hour talking about a short life, but a life that God used to begin the Reformation in Switzerland. So there's much that we're not talking about here. These are very much summary statements. Luther looked at, you know, he's a contemporary, right? So he's in Wittenberg. He's looking at, he has a sharp distinction between law and gospel, which makes his look at government be a two kingdom kind of work. We have the spiritual side and we have the physical side. So for Luther, these two realms, two realms of the kingdom, one is spiritual, an administration of righteousness whereby men become righteous through the word. committed, and the word is committed to preachers, all right, so the spiritual realm, this is how men become righteous. But in the physical realm, this is the government, men are forced to do good. So both of those work in tandem in Luther's mind. Zwingli doesn't have that, the stark of a separation between law and gospel. So Zwingli can say that the kingdom of Christ is also thoroughly external. So the kingdom of Christ is not just spiritual and internal, it is thoroughly external. He saw them melded. His view of justice was that the magistrate stood at the intersection of divine justice and human justice. Divine justice perfect, human justice not so much, but still not relieved of trying to exercise divine justice in the world. So the magistrate stood at the intersection of that. And they were functioning because they were called by God to do this role, and they governed by divine law. The pastorate, the people who were in the religious area, they had the responsibility to teach the same thing, and they would give counsel to the magistrates when the magistrates would get away from divine law, but they worked in tandem. So this is important. The church is authorized. The task of the church are authorized and enforced jointly by the state and the church. Zwingli can write this, the Christian man is nothing else but a faithful and good citizen and the Christian city is nothing other than the Christian church. Do you hear that? The Christian city, if men and women are Christian, they make up a city, so therefore that city is Christian, and the Christian city is nothing less than the Christian church. The lines are inclusive of both of them working together. So it's in Zurich that his opposition to Rome begins. I think I forgot to give you a slide here. This is the Zurich Town Hall as it stands today, built 180 or 90 years after. 170 years after. I couldn't find a rendering of what the City Hall in Zurich looked like when these events I'm about to talk to you about actually happened. But this is what it looks like now and it's been there for quite a long time. So Zwingli began to publicly disagree with Rome when Francis I of France at war with Charles V requested mercenary troops from the Swiss. Every canton except France sent troops and the Pope The ally of Francis demanded Zurich send their mercenaries and Zwingli railed against the abuses of the papacy in that area. He thought it was wrong for them to come in and overturn the magistrate's decision in Zurich. And in 1520, he renounced his papal pension. And in 1522, he resigned his appointment as the people's priest, and the city council immediately hired him as Zurich's preacher. So that's a turning point. He moves away from the church, gives up his pension, gives up his title, but the magistrates of Zurich says, you're our man, you're our preacher. And so his role continues, but he is set on fire at this point. That's in 1522. Also in 1522, what happened in 1521? You remember from Friday night? What happened in Luther's life in 1521? Remember the Diet of Worms? When he stood before and he was challenged, he said, here I stand, I can do no other. So that happens a year before in Wittenberg. So this is all happening simultaneously. He began working with both religious leaders and the Council of Government to institute religious reforms throughout the city. In 1523, he issued his 67 theses. So he had his own theses, 67 points against the Catholic Church for this union and what Zurich should be able to look like under the rule of the scriptures. And he challenged the teaching of the church He challenged things like fasting, the mast, priestly, celibacy, and purgatory. So he's doing that in 1522, 1523. Also in 1522, if you saw some of our publicity, I said, meet Ulrich Zwingli or How Two Sausages Started the Swiss Reformation. a little bit of hyperbole there to bait you into hoping to listen to history, but it actually did have a major impact on the Reformation, exploding into the people and them seeing what was going on. In 1522, he was present, Zwingli was, at the home of a local printer, Christopher Froschauer, and there were about a dozen of his congregants and they sat during Lent and they ate sausages, two of them. They split them up and they ate sausages, which would have not been done. The tradition was to eat vegetables and fish, not meat, and so they're bucking at the system, but they're also making some justice issues as well, because these people have been working in the print shop, allegedly printing Zwingli's material, and they've been working all day and they're hungry, so their employer feeds them. So he writes, This tends to be the first recognized, organized act of rebellion against the church. He's there. It had political implications. They knew what they were doing. It was intentional. But he doesn't partake. But he writes. So he writes after this, on the 16th of April, 1522, in a treatise entitled, Of Freedom of Choice in the Selection of Food. He writes this. If you want to fast, do so. If you do not want to eat meat, don't eat it. But allow Christians a free choice. If you are a person of leisure, you should fast often and abstain from food that excites you. In other words, if you're rich, you have food all the time, you should fast often. The worker moderates his desire by hoeing and plowing in the field. Not much of a need for them in his mind. If you would be a Christian at heart, act in this way. If the spirit of your belief reaches you thus, then fast. But grant also your neighbor the privilege of Christian liberty and fear God greatly. If you have transgressed his laws, nor make what man has invented greater before God than what God himself has commanded. So he begins to write with some power. Against the church his preaching his 67 theses and the sausage affair began to draw the attention of the bishop of Constance So he's going to get in here because the people are being stirred up right sedition is is right around the corner Which at this point Zwingli doesn't seem to be too concerned about because he thinks it's a righteous rebellion So they call him, this Bishop of Constance, in what's known as the First Zurich Disputation on Thursday, January 29, 1523 at Zurich's Town Hall. There were about 600 people present, including 200 members of the government council and all the clergy of the canton who Zwingli had said invite the clergy. So he's got the government and he's got the clergy. And no one accuses Zwingli of heresy. The representative that comes from from the bishop, he doesn't want to debate him. And so Zwingli and his cadre have got the Great New Testament and the Hebrew Old Testament scriptures, and they're there ready to dispute and stand for everything. They also have the Latin Vulgate in front of them. But the bishop's representatives refuse to debate over his 67 thesis because he says we need to have this debate in a more scholarly venue. In other words, we need to take it out of this, kangaroo court and take it to the scholars who are going to agree with me. That's what he wants to do. But Zwingli says this, I say that here in this room is without a doubt a Christian assembly. There is no reason why we should not discuss these matters, speak and decide the truth. Now catch what he's saying. This is zwingly government officials and pastors telling the church, we will decide what is true. That's a major step forward. This creates ire for him. Because remember, he sees Christian men, the Christian men make up the city, the representatives of the government, their jobs, take the scriptures, apply it to the people. We don't need no stinking church, right? That's what he's saying. He's saying we can decide this. Well, they didn't get in an argument. And they allowed him to go ahead and continue. The verdict was that Zwingli could continue and keep on as before to continue and proclaim the holy gospel and the correctives of divine scriptures with the spirit of God in accordance with his capabilities. So they wouldn't even touch him at this point. He's sent out to continue working. So for him, this is an outworking of sola scriptura, right? This is away from the other sources and to the scriptures, and I'm preaching the scriptures, and the scriptures don't give you the right to qualify these things, especially for sinful things. Martin Luther's doing the same thing south, right, from him, and so it doesn't give you the right to do this. So this is a sola scriptura outworking that begins this. October of 1523. The second Zurich disputation was held. He's called back again. He's challenged because Zwingli is challenging the biblical foundations of the mass and images in the church. The idea is well received but there's a little bit of a pause now in the magistrate because they're starting to see this thing get going and catch on and they're afraid that it's going to move too fast. They're afraid that the other cantons in Switzerland, remember Zurich has already separated itself from the other cantons. And they're afraid that if they continue down this path and the rest of the cantons in Switzerland are not as Reformation-minded, then that may cause problems for the fatherland. So they're trying to slow it a little bit. Not say it's wrong, but they're trying to slow it. But there were some of Zwingli's followers who didn't think Reformation was going far enough or fast enough. These became known as the Anabaptists. The Anabaptists have their foundations right in Zurich. in Zwingli's day. They were followers of Zwingli. They began to challenge him, and they said things like this, what was decided, especially with the pulling back of the Reformation, of these Reformation principles, that what the people who were in authority said was they were basically setting the word of God on its head, trampled it underfoot, and put it into slavery. They wanted, separation from the church was great, but what about your view of baptism? What about your view of government? What about your view of some other things? Reform is great, but we're not reforming quite enough. Conrad Grebel accused them of doing these things. He was one of the leaders of the Baptists, and a Baptist, we'll come back to them. The town council, heard all of this rebellion starting. Now, listen, this is rebellion to rebellion, right? The Reformation is starting and there are people saying, not enough, not fast enough, not far enough. We need to go further. And the magistrate says, we're after peace. We're after peace. But these kinds of reforms continued. In 1524, Zwingli, along with 10 other priests, requested permission from the Pope to marry. The Pope, of course, denied their permission, so Zwingli ignored the denial and he married a widow and a Reinhardt. So now he's a rebellious, defrocked, resigned priest who's stirring things up against the church and now he takes on a wife. Not the safest thing to do in 1520s. 1524, the council ended up banning all the images from churches. In June of 1525, the mass was outlawed, so this is the church's worship service. The mass is outlawed, and there were Protestant worship services that were started throughout the city of Zurich in 1524. This is quick. He gets there, remember, he gets there in 1519, 1518, December 1518 is when he gets there, and these reforms are already taking place, that the mass is outlawed, and there are Protestant worship services throughout the city. They also had reforms that banned organs and other musical instruments because they would say that the scriptures did not allow that. Only what was commanded in scripture. This is the beginning of what we know as the regulative principle. Scripture regulates what we do in worship. This is the way we function in our church, the regulative principle. But there are many different versions of how this should be worked out. So we have it local. We have local churches, the Church of Christ. Some of them don't use any instruments because of this same scriptural belief. I'm not time to talk about that now, but this is where he moved. He moved to having the Lord's Supper every four times a year. Now, in the Catholic version of the mass, the Eucharist is the center activity, and he has it only four times a year. And instead of the congregants just taking the bread, they took the bread and the wine, and they would sit and the priest would serve them. He didn't want to take the focus off of the preached word of God. So his pendulum is swinging a little bit far the other way from what we would see But these are the kinds of reforms that were being done. Public education began to be non-segregated by class. That was happening at the same time. That became regular. So the Anabaptists and Zwingli. We've looked at his view of government. We've looked at some of the reforms that he's been involved in. We want to move now to the baptism debate. We'll look at the baptism and the Lord's Supper. before we close this out. So Zwingli's views of baptism fought against two opposing views, the Catholic or Lutheran and the Anabaptist. He said that baptism could not possibly be the vehicle of regeneration without making the death of Christ superfluous," end quote. But he also defended infant baptism. So he's pushing against the Catholic Church of the day and even the Lutherans who had a regenerative kind of regeneration in their baptism. But he's also still standing for infant baptism. And the Anabaptists are saying, why? If you're such a man of the scriptures, why are you still standing for that? He also believed in an age of accountability. This is what he wrote about original sin. Original sin is not itself sinful for him who has it. This defect cannot condemn one, no matter what the theologians say, until he acts out of defect against the law of God. And one can do that only if he knows the law. So these are his views starting to come into conflict with each other in the scriptures. In his defense of infant baptism, Which early on in his theological, this is interesting, early on when he started studying the scriptures, he was doubting infant baptism. But as his view of government became more strong for him, it would just about require. If you're going to be the citizen of the state, and the state and the church are melded, you've got to be a citizen of the church. So we need to baptize them. How can they be a member of the state, a member of the city? but not a member of the church. So his views of government tend to overshadow this. In fact, when he first met with Mance and Grable and some of the Anabaptists, They challenged him on this, and his words, I think I wrote his words down. He didn't say it's not biblical. He didn't say your view of baptism isn't biblical. He said an uprising will break out. So he didn't see the view of baptism the Anabaptists held as being necessarily heresy. He just thought it was going to be schismatic. And his view of government required him to continue on with his views of infant baptism. He also was teaching the idea that baptism is circumcision of the Christians. So for Christians, in the old covenant, it's circumcision. New covenant, it's baptism. That was present in the medieval theologians, but he was one of the earliest full developers of this kind of idea. Calvin picks it up as well, and it's still, you know, versions of that still guide Presbyterian doctrine today, which we don't have time to get into that, but this is where its roots start. He believed that all children who died in infancy went to heaven. Now, this was against the Catholic Church, too, because the Catholic Church at the time would have taught they went into limbo. There's no release from limbo. They could be released from purgatory, but not from limbo. So they would have the practice of burying infants in the center of the cemetery. One side of their cemeteries at this time would have been for the righteous, and one would have been for the unrighteous, the redeemed and the unredeemed. babies were born that died early, they were buried in the middle. He refused to do that. He made them bury them in the righteous part of the cemetery. So in 1525, the first Anabaptists led by Conrad Grebel, Felix Mance, and George Blaurock, thinking that Zwingli's reforms were not moving far enough or quick enough, separated from him. Separation from the Catholic Church was good, but they thought there should also be separation of church and state. Voluntary church, in other words, you're not just born and brought into the church, it's by your profession. Freedom of conscience, and they thought the Bible taught believers baptism rather than infant baptism. So they challenged Zwingli's views of baptism. by using his view of the Lord's Supper against him and proving an inconsistency. So if the elements of the Lord's Supper were purely a sign of the spiritual reality, which we're about to get to, but these three views of the Lord's Supper that come from Zwingli and Luther and Calvin, Zwingli's view was what we call today a memorial view. It was a memorial, it was a symbol of, these are signs and symbols, and that's all it was. He was pushing back against Luther, who had a different view, which we'll look at. But he said, if you think that about the ordinance of the Lord's Supper, that they're just a symbol of something of the reality, then why do you think differently about the baptism? Baptism is a symbol of the reality, so why baptize anyone before they profess faith in Christ? So this was their track against him. So they began to baptize each other by immersion. And this was against the law at the time. It's against the law for adults to be baptized. Only children are baptized when they're infants and all children. So many of them were arrested and were killed by drowning. Felix Mance was the first one. They said, if you're gonna be baptized, we're gonna really baptize you. And they tied him up and they waded him down and they threw him in a river. And so the early Anabaptists, the people who were the earliest at saying, infant baptism is not biblical, were killed for their beliefs. Zwangli, as far as I could tell, did not participate in the death, but was on the bank watching. These were necessary actions by the government to stop the sedition and the uprising. So the Lord's Supper. Timothy George has a great little book called Theology of the Reformers, an excellent book, very helpful. And he writes this, one of the great tragedies of Reformation history was that so much strife and hurt occurred around the meal that Jesus intended as a supper of peace. It is a further irony that Protestants who broke with Rome over the principle of sola scriptura could not find in this principle sufficient unity to prevent their separating from one another over the Lord's supper. So we have this gigantic argument between Zwingli and Luther. So the Catholic teaching on the Lord's Supper at the time, we call it transubstantiation. The bread and the wine actually turned into the body of Christ. It uses the Aristotelian philosophy, this model with categories of accidents and substance. And this is what's carried into the church of the day viewpoint. So the accidents, they're the bread and the wine. They remain bread and wine, but their substance turns into the body and blood of Christ. So you look at them, you eat them, they taste like bread and wine, but their actual substance turn into the body and blood of Christ, the teaching of the church at the time. And this would happen when the priest would say in Latin, this is my body, hoc est corpus meum. That's where we get the expression that has evolved into hocus pocus. That's where that phrase comes from. in modern colloquialism. So this teaching obviously required reformation, but Zwingli and Luther disagreed as to how. Zwingli saw the Lord's Supper as a memorial, but Luther saw it as a testament and taught that the body and the blood of Christ was in, with, and under the elements. Mostly under is the way he would write. and that the presence of Christ is real and physical at the Lord's Supper. So it doesn't turn into it, but the presence of Christ is real and physical at the Lord's Supper. Real and physical. Sometimes this is used This is called consubstantiation. And in my reading this week, I don't think there's a difference between consubstantiation and what Luther was teaching. Slight differences about the presence that's there. But this is a major difference. It has gospel implications between these two men, between what Luther would say and what Zwingli would say. So most of what I saw, it was not consubstantiation. It was referred to as sacramental union. Sacramento Union, Luther's view. So between 1526 and 1529, so for three years or more, Luther and Zwingli and their allies wrote strong and often against each other. Political affairs kept this theological controversy alive. Charles I of France was supposed to extend his reign and move strongly against the plague he called it, of Protestantism. So this is starting to upset the whole political imbalance, this political side. Well, there are people who realize that people like Zwingli and Luther need to be unified because we need the Swiss and the Germans unified politically. They have to be unified theologically. So a man named Landgrave Philip of Hesse realized that this political unity needed to happen. So in 1529, He called Luther, along with Melanchthon and others, and Zwingli, along with Oclompatius and Bucer, to his castle in Marburg in 1529, which became known as the Marburg Colloquy. I thought I had a picture of that. There we go. I guess I forgot to show you Luther. You know enough about him from yesterday. The Marburg Colloquy. So he brings them together and they're supposed to talk. They're supposed to work out their differences because this has political implications for them to be religiously together. And they all come, they meet, and they begin to talk, and they agree on 14 areas of doctrine. Between Luther and Zwingli, they agree on 14 areas. They get their different ways, but they agree on 14 areas of doctrine. but not on the 15th. So 14 out of 15 they can agree on, but the 15th they cannot, and that is the Eucharist, the Lord's Supper, and how their disagreement came through. Luther famously said, we are not of the same spirit. We are not of the same spirit. So Luther emphasized the unity of the person of Christ, while Zwingli emphasized the two natures of Christ. That's what the Council of Chalcedon thought about. If how, you know, all those councils that we've looked at, we haven't looked at all of them, but we've looked at several, the person and work of Christ were central. So they're both remaining theologically outside of heresy. They're not committing heresy, but they're focusing on different aspects. Luther focused on the person of Christ, Zwingli emphasizes the two natures. So for Luther, if the person of Christ is unified, then his physical presence can be involved in the Lord's Supper. The elements don't turn into it, but his physical presence can be there. Zwingli says, no, there are two natures. He has a physical nature and a spiritual nature. His physical nature is seated at the right hand of the Father. That cannot be, as Luther would say, present at many altars at the same time. It's his spiritual presence that is present at the Lord's Supper, not his physical presence. So you can see the implications this has for their views of Christ. Zwingli could not suffer the idea that Christ's physical incarnate body could be everywhere on multiple altars at once, when he was, in fact, physically seated eternally at the Father's right hand. Also, Zwingli disagreed profusely with the idea that forgiveness of sins was tied to the partaking of the Eucharist, which Luther taught. He said the forgiveness of sins was done at the cross, and when we come to faith, has nothing to do with this. So he is the earliest memorial view. Calvin takes his viewpoint of the Lord's Supper, a spiritual viewpoint, where Christ is present. He's present in the Eucharist. So neither one of them are the memorial view that we have today. Today we look at the memorial view, and it almost says, well, Christ can be present everywhere except in the Lord's Supper. We can't have that. The pendulum swings all the way to the other side. The view of the Lord's Supper that I preach every time we have it is that there's this real spiritual, not physical, spiritual presence of the Lord Jesus Christ at the Lord's Supper. It seems to be what the scriptures teach. We'll look at a passage of scripture today that is not about the Lord's Supper, but when we talk about Jesus being the bread of life, and we talk about what he did with the Passover feast, making it his meal, he's telling us to remember him. There is a spiritual presence that's there. So, they disagree on this and peace could not be had and they went back to their separate places and they remain separate because of their views of Christ and how he was present. In 1531, Protestant and Catholic Swiss cantons took their disputes to the battlefield. So, canton against cantons, Catholic against Protestant. They began to fight each other. Zwingli accompanied mercenaries from Zurich as their chaplain, and on October 11, 1531, Holdrigg Zwingli was killed in Kappel, or Kappel. He was found still alive among the dead. He was wounded, and among the dead, he was still alive. And his enemy killed him after he refused Catholic burial rites, because it was Protestants fighting Catholics within Switzerland. So after they realized who he was, when at first they didn't, they just killed him because he refused Catholic burial rights, so he must be one of those Protestant people. And after they realized who he was, they burned his body. I think they quartered it first. They chopped it up. They burned his body and mixed his ashes with either pig entrails or dung. I read both. They mixed his, because if they did that, then his ashes could not be made a relic and his teaching and his memory and his worship be carried on. Relics were very strong at the time. So if they mixed his ashes with that, no one would use it as a relic. There's a tradition, a false tradition, that has Zwingli's heart found still fully intact on the battlefield and portions of it. So they burned his body, they cut it up, they mixed his ashes with pig entrails or feces or something, but his heart, that was remaining completely intact. And then there were people that had little pieces of his heart and they would carry them around and to remember Zwingli and worship him. So he dies a young death in 1531, but he dies with his people. He goes to battle with his people and dies on the battlefield. So implications. This battle in the Lord's Supper and in baptism, we still have those disagreements today. We just don't kill each other for it. But at the time when people started talking about baptism, they lost their life for believers' baptism. They were the radical reformers and they went too far. The whole discussion of the Lord's Supper affects Catholic churches and Lutheran churches and Baptist churches and Reformed churches and Presbyterian churches today. It's just they all have differing viewpoints of it. But the argument started back in the 1500s. Unity without compromise over primary level doctrines. There was no compromising going on in any of these men. They read the scriptures, they studied them, they taught what they thought the scriptures said, and they acted upon it. And if they got in trouble, they got in trouble. If they were called before magistrates, they were called before magistrates. If they tried to kill them, they tried to kill them. If they did kill them, they killed them. So be it. Sola Scriptura. They stake their lives on it. This is something that we need to recover. We need to recover the idea that no matter what people say, no matter what the forces of our communities, of our government, that we are people of the book. We are people that hold the Sola Scriptura, even if our lives depend on it. We do it winsomely. We call them snarky today. I'll read some of Luther's writing as we start the sermon in a few minutes. But we need to be winsome, we need to be loving, but we need to be standing nonetheless. So the Reformation that they were a part of then is still going on now. We have churches now that are capitulating biblical doctrine because they want to be nice to people. They want to major on the love of Christ, which we should do, without the truth of Christ, which we should not do. And so the reformation opportunities for us are growing strong. We're not in a neutral community anymore. and the importance of Sola Scriptura for us, for every generation. This is why we teach so strongly about the Word of God and we want you to teach your children about the Word of God. We want the generation that flows out of this church to be stronger than the generation that sits here now. Because not only have we taught them what the Scriptures say, but we've taught them there's truth in no other. Christ is found nowhere else but the Scriptures. What we know about salvation and the end of the world, the end times and judgment and the love of God and the mercy of God and the kindness of God, and the justice and righteousness of God, that when the scriptures speak, even if our human inclination is to push back, like Zwingli did when the Anabaptists first started talking to him, and he said, there'll be a rebellion if we teach that. It may be right, but we can't do that because they will rebel. Now look what all the rebellion Zwingli recaused, because he read the scriptures, and he taught what the scriptures said, and yet he quit there. He quit there. May we never quit. May we be loving and winsome and seek after the truth and love people but never quit. That we hold on to the doctrine of Sola Scriptura.