Category Archives: Zwingli

Real Piety has Vanished

Real piety, by which is meant true worship and prayer to God, has disappeared among us, as St. Paul writes to the Romans [Rom. 1:28–31]: “And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient; being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful.”

From these words of Paul we learn that all these evils which he enumerates arise when we desert God, do not fully recognise Him, do not look up to Him, do not place our whole trust in him, but on the contrary despise Him and regard him somewhat as we would an old sleeping dog. But I shall not now consider the question whose fault it is that we have forgotten him. That matter I shall discuss at the proper time. — Huldrych Zwingli*

True then, true now.  Just look at the Republican Party, the Church, and the Nation.

*NB- If anyone knows where I can get that little bronze statue of Zwingli, I’d be grateful beyond words if you would tell me.

The Zwingli Conference in Zurich

Huldrych Zwingli On The Problem With Pseudo-Scholars

Illustration: Daniel Lienhard/Flyer Reformierte Kirche Kanton Zürich

Illustration: Daniel Lienhard/Flyer Reformierte Kirche Kanton Zürich

They are so ignorant as to the Father, and the Son, and the Holy Spirit, in their essence, substance, divinity, power, that they do not know what you mean when you speak of one and understand all three; and their lack of knowledge is accompanied by such recklessness that what they are extremely ignorant of they all the more violently drag under suspicion.

Or they are so willingly and knowingly impious that they assail with the depravity of a perverted heart what they see is done rightly and piously, and since they despair of accomplishing anything in open warfare, they make an underground attack, alleging a fear that we are too much inclined sometimes towards the Father, sometimes towards the Son. To all such I say, κλαίειν, “fare ill.”

Just Because

Once More: Conference Announcement

In case you missed it yesterday:

Die Zürcher Reformation und ihre Rolle in den europäischen Reformationsbewegungen
Internationale Tagung an der Theologischen Fakultät
6. bis 8. Februar 2019

Im Januar 2019 jährt sich der Beginn der Zürcher Reformation und damit der Beginn des weltweiten reformierten Protestantismus als Konfessionskultur und als kulturprägende Kraft zum 500. Mal. Es ist ein einzigartiges Ereignis, das einen „Jahrhundertgeburtstag“ feiert: Nie zuvor und nie danach nahm eine in Zürich ihren Anfang nehmende Bewegung einen derart tiefen Einfluss auf weite Teile Europas.

So bildet der Jahresbeginn 2019 einen einmaligen Anlass, in einem Kongress den gegenwärtigen internationalen, wissenschaftlichen For-schungsstand zur Zürcher Reformation zu bündeln, zu dokumentieren und der Forschung neue Impulse zu verleihen. Dabei soll die Zürcher Reformation nicht isoliert betrachtet, sondern ihre Rolle im Rahmen der europäischen Reformationsbewegungen ins Zentrum gestellt werden. Historische, wirkungsgeschichtliche und theologische Aspekte gilt es zu berücksichtigen.

The full program and further details are available here.

Contra Hubmaier

Zwingli’s Antwort über Balthasar Hubmaiers Taufbüchlein, appeared on 5 November 1525.

It commences (after its Preface to Hubmaier)

Für das erst, das der widertouff ein sect oder ein rott sye, ist offenbar, dann ir anfang hat dise gstalt: Die by uns den widertouff angehebt, habend vormals uns zuegemuotet, daß wir ein besundere kilchen anhuebind. Und do wir inen das nit gestattet, sind sy hinus gefaren uff das land, und habend on alles kundthuon der obergheit der kilchen: der bischoffen oder wächteren, in den wincklen angehebt ze widertouffen.

Nun verstadt mencklich, so sy das liecht geflohen habend, das sy ir meinung vom widertouff der kilchen nit gesagt habend, darinn sy inn angehebt, und darinn ir urteil und bericht nit erwartet, das es offenlich ein sect und rott ist; dann die kilch sol unser leer urteilen 1. Corinth. 14. [1. Cor. 14. 29], Ioan. 10. [Joh. 10. 27]. Denn das sind rotten, die zämenvallend hinder der ordnung, dero sy ordenlich söllend ghorsam sin etc.

Nun habend sy das nit an einem end allein gethon, sunder an gheinem end anderst, dann wie sy zum ersten gethon habend, das ist: ir meinung vor gheiner kilchen offen nie fürgetragen, sunder all weg zum ersten in den wincklen angehebt ze widertouffen.

Hubmaier was the most intellectually gifted of the ‘Anabaptists’ but he was a man given to waffling.  When faced with the prospect of expulsion from Zurich he suddenly came to agree with Zwingli on the subject of baptism and then his conscience got the better of him and he recanted his recantation.

So he was locked up.  And then expelled.

Zwingli’s ‘Answer’ is a fine example of an excellent and yet ultimately unpersuasive defense of infant baptism.  And that primarily for one reason- baptism isn’t like circumcision.  Baptism is an act undertaken by believers.  Circumcision was an act performed upon newborns.

The analogy Zwingli and other defenders of infant baptism cling to – i.e., that just as circumcision served as a sign of the covenant for Israel so too does baptism for Christians – is false.  They are incomparable.

Still, Zwingli being wrong about baptism only means one thing: he wasn’t always right. But even given his disagreement with Hubmaier, his tone is extremely civil (a gift Luther completely lacked) –

Zwingli- on the Magistrate

zwingli_study2I declare, quite differently from what our friends hold, that a magistrate cannot even be just and righteous unless he be a Christian. Take away from the magistrate, who is above the fear of man, the fear of God, and you make him a tyrant.

Infuse into the tyrant the fear of God, and of his own accord he will do more freely and faithfully what the law orders than any terror could have caused him to; and out of a tyrant you will make a father on the pattern of Him whom as a result of faith he begins to fear and to serve, namely, God.  — Huldrych Zwingli

Today With Zwingli: Why He Wrote His “Suggestio deliberandi super propositione Hadriani Nerobergae facta”

zw.jpgA friend, writing from Ravensburg, in Wurtemberg, twenty-two miles east-north-east of Constance, had informed Zwingli, under date of November 2, 1522, that at the Imperial Diet at Nuremberg that year it was declared that the Pope had four plans in hand: “peace between Cæsar and Pompey [i. e., between the Emperor and the King of France]; the annihilation of the cause of Luther; the reform of the Church; and a war against the Turks.”

This was the occasion of Zwingli’s Latin pamphlet, hastily written as usual, entitled: “A suggestion of the advisability of reflecting upon the proposal made by Pope Adrian to the princes of Germany at Nuremberg; written by one who has deeply at heart the welfare of the Republic of Christ in general and of Germany in particular.”

It is characterised by Zwingli’s qualities of clear-mindedness, candour, modesty, and Christian zeal. It contains several skilful quotations of Scripture. It expresses great scepticism as to the reality of the alleged papal schemes except the crushing of Luther; and against that it utters an emphatic protest. No reformation could come from Rome.*

Zwingli concludes this little Flugschrift thusly:

Summa summarum: Nemo tam hebes sit, ut propter Romanenses, qui Germaniam tot sęculis riserunt, quicquam tumulti excitet etiamsi Christi causa non ageretur; iterum nemo tam servili ac abiecto animo, ut, ultro oblata libertate, nolit ea iuxta Pauli verbum potius uti, quam infructuosę imo detrimentosę, servitutis loris teneri. Esaię 8 [Jes. 8. 9f.]: Congregamini populi et vincemini, et audite universę procul terrę! Confortamini et vincemini, accingite vos et vincemini, inite consilium et dissipabitur, loquimini verbum et non fiet, quia nobiscum deus.

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*Samuel Macauley Jackson, Huldreich Zwingli: The Reformer of German Switzerland (1484–1531) (Heroes of the Reformation; New York; London: G. P. Putnam’s Sons; Knickerbocker Press, 1901), 176–177.

A Reformation Day Zwingli Gallery

Because

 

Ursula: Kinoaufführung in Verbund mit der Ausstellung “Schatten der Reformation”

In den Wirren der Zürcher Reformation verlieben sich Ursula und der Bauernsohn und Söldner Hansli. Ursula hat sich den Täufern angeschlossen – dem «linken» Flügel der Reformation. Diese fordern unter anderem Glaubensfreiheit und die Trennung von Kirche und Staat. Das Sakrament der Ehe lehnen sie ab. Hansli hingegen begeistert sich für die Lehren Huldrych Zwinglis. Erst auf dem Schlachtfeld von Kappel finden die beiden ihr gemeinsames Glück.

Die Verfilmung von Gottfried Kellers Novelle – am Bettagssonntag 1978 ausgestrahlt – wurde wegen ihren zum Teil drastischen Bildern, aber auch wegen ihrer kontroversen Darstellung von Zwingli und den Täufern zum Fernsehskandal.

Etc.

‘Reformation Day’? Nope. ‘Reformations Days’? Yup.

‘Reformation Day’  Nope!’

‘The Reformation’ is a misnomer if ever there were one, for in fact there was no ‘one’ Reformation any more than there was just one Reformer. ‘The Reformation’, when used by students and the general public, usually refers to the Reformation of Martin Luther which commenced at the end of October in the year of our Lord, 1517.

Even then, though, Luther’s intent wasn’t as earth-shattering as later ages took it to be. For Luther, the placement of a series of theses in Latin on the Church Door at Wittenberg Castle was nothing more than an invitation to debate. In other words, Luther didn’t see his act as the commencement of a revolution; he saw it as an academic exercise.

‘The Reformation’ is, then, little more than a label derived from historical hindsight gazing mono-focularly at a series of events over a period of time across a wide geographical landscape. Each Reformer had roots sunk in fertile ground and their work was simply the coming to fruition of generations of shift in the Roman Catholic Church.

Hence, it would be more appropriate to speak of ‘Reformations’ in the same way that we now speak of ‘Judaisms’ and ‘Christianities’. The Reformation was no monolith.

Who, then were the Reformers who gave birth to the Reformations most closely associated with them? They were Huldrych Zwingli, Martin Luther, and John Calvin, in just that order.

In 1515 while he was Pastor of the village Church in Glarus, Huldrych Zwingli began to call into question the dependence of the Church on the teachings of the Scholastics. He also questioned the value of the Vulgate for preaching and began earnest study of the Greek New Testament. There, memorizing the letters of Paul (in Greek) he discovered the Gospel which would come to feature so prominently in his Reforming efforts: Salvation is by grace, through faith, and not through works as proclaimed by the Scholastic theologians. By 1519, when he moved to Zurich to become the Pastor of the Great Minster, Zwingli was already well on his way to Reforming the worship of the Church and the administration of the ‘Sacraments’. In short order, within a few years, the Mass was abandoned and replaced by the ‘Lord’s Supper’ and the fixation of the Church on images was denounced and those images removed in due course.

Zwingli’s Reformation was carried out with the cooperation of the City government, which is why Zwingli, along with Luther and Calvin, were to be known to history as ‘Magisterial Reformers’. Not because they were ‘Magisterial’ but because each had the support of their city’s magistrates.

North of Zurich, in Wittenberg, Luther’s Reformatory efforts were coming to full steam around the same time. In 1520 he broke with Rome irrevocably with the publication of his stunning ‘On The Babylonian Captivity of the Church’. From there, there was to be no turning back. And here we must remind ourselves that at this juncture Luther was not dependent on the work of Zwingli, nor was Zwingli dependent on the work of Luther. Both were pursuing reform along parallel tracks, separately.

Further to the West of Switzerland a decade later John Calvin, an exile from France, a lawyer by training and a theologian by training and desire, began his own efforts at Reform. Several years after Zwingli’s death and long after Luther’s demise Calvin plodded away in Geneva attempting manfully to bring that raucous city to heel under the power of the Gospel.

Each of these Reformers were ‘Fathers’ of their own Reformation. Each was, originally, independent of the other and in many ways they tried very hard to retain that independence even when their common foe, the Church of Rome, was the target as their common enemy. Each contributed to ‘The Reformation’ in their own unique way.

If, then, we wish to honor their memory and their efforts, it behooves us to set aside our preconceptions or our beliefs that ‘The Reformation’ began on October 31, 1517. It didn’t. It began in 1515 in Glarus. And it began in 1517 in Wittenberg. And it began in Geneva in 1536.

Happy Reformations Days.

On Reformation Day Tomorrow Don’t Read ABOUT the Reformers, Read the Reformers

Hop over here and read Zwingli. And here you can read Calvin. And over here, Luther. It’s well and good to read about the Reformers in secondary sources. But there’s nothing like reading the Reformers themselves, in their own words. Nothing.

The Role of Women in Zurich’s Reformation

If you’re in Zurich, go to this:

In The Middle of the Second Zurich Disputation

The First Disputation had set the stage for Zwingli’s Reformatory efforts and the Second, which was held for 3 days with over 900 participants, sealed the deal. At the end of the Disputation there would be no turning back. Zwingli would live another 8 years and would achieve much, but the solidification of his work would have to wait for Bullinger.

Of the Disputation, Schaff writes

Konrad Schmid of Küssnacht took a moderate position, and produced great effect upon the audience by his eloquence. His judgment was, first to take the idolatry out of the heart before abolishing the outward images, and to leave the staff to the weak until they are able to walk without it and to rely solely on Christ. The Council was not prepared to order the immediate abolition of the mass and the images. It punished Hottinger and other “idol-stormers” by banishment, and appointed a commission of ministers and laymen, including Zwingli, Schmidt and Judae, who should enlighten the people on the subject by preaching and writing. . Zwingli prepared his “Short and Christian Introduction,” which was sent by the Council of Two Hundred to all the ministers of the canton, the bishops of Constance, Basle, and Coire, the University of Basle, and to the twelve other cantons (Nov. 17, 1523).

S.M. Jackson writes in his biography of Zwingli –

The first day was given to a debate upon the proposition: the Church images are forbidden by God and Holy Scripture, and therefore Christians should neither make, set up, nor reverence them, but they should be removed. It was resolved to remove them wherever it could be done without disturbance or wounding tender consciences.

Those in prison for the offence of removing them were recommended to mercy, and the burgomaster promised to spare them.

The second and third days were taken up in discussing this proposition: the mass is no sacrifice, and hitherto has been celebrated with many abuses, quite different from its original institution by Christ. The debate being now on a burning question was livelier. Zwingli shrewdly avoided a plain statement as to the exact nature of the elements, for the time had not come for his radical stand, but he showed wherein a representation differed from a repetition of Christ’s sacrifice. He confessed that transubstantiation and its defenders, especially the monks, had too frequently been attacked by abuse rather than by argument, but stoutly declared that the monks were hypocrites, and monasticism was of the devil. The debate on the third day began at noon, and was in continuation of the preceding. But although so much time was consumed, no decision was arrived at, except to let the Council handle it.

It was perhaps noticed that the debate on the third day did not begin till noon. The explanation is that Zwingli preached that morning. So many country preachers could not separate without having a sermon from the leading city preacher. Many months later he expanded the discourse by urgent request, and published it March 26, 1524. It is called “The Shepherd.” In it he contrasts the good and the false shepherds. He set plainly before them the prospect that fidelity would lead to martyrdom. Such was the fate he expected for himself, as appears from his letters.

Notae Zuinglii. Randbemerkungen Zwinglis zu den Marburger Artikeln von 1529

On 24 October, 1529, Zwingli published his edition of the Marburg Articles – along with marginal notes of his own. It’s intriguing in that it allows readers to see what Zwingli thought of each article, in his own words along with the finalized agreed-upon edition which the participants signed. The title of the FlugschriftNotae Zuinglii. Randbemerkungen Zwinglis zu den Marburger Artikeln von 1529.

So, for example, on the critical Article 15 (on the Supper)

[Zu Artikel 15 am Rand:] Nachtmal: Sic nos appellamus. Inferiores vocant sacrament des altars. Sacrament des waren, etc.: Sacramentum signum est veri corporis, etc. Non est igitur verum corpus. Fürnemlich: Principalis est manducatio spiritualis. In hac consentimus. Caput ergo religionis est salvum. Das wort von gott geben: hoc est, quomodo Christus suis verbis instituit. Hic religio monet, ne verba Christi velimus contemnere, sed illis uti quomodo hactenus usi sumus, deinde et mortem domini annunciare [vgl. 1.Kor.11,26]. Die gwüssen zuo glouben zuo bewegen: verbo scilicet domini passionis. Illud enim in hoc predicatur, ut sciamus, deum nobis esse propitium, quandoquidem filium suum pro nobis in mortem tradidit. Sed solus spiritus sanctus est, qui corda illuminat et per fidem iustificat. Idcirco in huiusmodi semper curavimus addi expositionem, qua intelligatur, fidem a solo deo esse. Est igitur huius loci sensus, usum sacramenti huius servari debere, quomodo Christus instituit. Instituit autem, ut memores simus, hoc est, annunciemus mortem eius, hoc est, gratias agamus et laudem demus ac gloriam propter hoc, quod pro nobis est crucifixus ac mortuus. Iam nimirum necessarium est, ut mors domini externo quoque verbo predicetur. Haec predicatio in hoc fit, ut pars confortetur, pars ad fidem informetur. Sed haec omnia non nostro verbo, etiamsi instrumentum sit, sed divina operatione in mentibus hominum perficiuntur.

Fun Facts from Church History: There Was Only One Greek Grammar Available in the Early 16th Century

HZ

HZ

Greek study in Western Europe was then [i.e., in the early 16th century] in its infancy. Teachers were scarce and text-books were scarcer still. The only Greek grammar in use in the West was that by Emanuel Chrysoloras (b. at Constantinople 1355; d. at Constance 1415), which was known as the Erotemata, the Greek title meaning “the interrogatives,” and was first printed in Venice in 1484, and frequently afterwards in different places.

Zwingli calls it the “Introduction” (Isagogen) of Chrysoloras; and as Glareanus speaks of an “Isagogen” which he had undertaken to translate, but had to lay aside from ill health, it is likely that he refers to the same book.

Zwingli asked Vadianus what he (Zwingli) should take up after he had finished it. Glarean, writing from Basel on October 24, 1516, says: “I do not know whether you have a Greek dictionary or not. If you need one write to me and I will see that it is sent you at once”. The lexicon Zwingli used was that of Suidas (Milan, 1499), and on the first page of his copy he wrote in Greek: Εἰμὶ τοῦ Ζυγγλίου καὶ τὸν κυριον μηδαμῶς καταλλάξω εἰ μὴ θατέρου ἀποθανόντος” Cf. Usteri, Initia Zwinglii (“Studien u. Kritiken,” 1885, 621). The book was in the Zwingli exhibition at Zurich, Jan. 4–13, 1884.*

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*Samuel Macauley Jackson, Huldreich Zwingli: The Reformer of German Switzerland (1484–1531) (Heroes of the Reformation; New York; London: G. P. Putnam’s Sons; Knickerbocker Press, 1901).

#ICYMI – Zwingli to Bugenhagen

Bugenhagen had written Zwingli asking him to clarify his view of the ‘Lord’s Supper’ and on the 23rd of October in 1525 Zwingli obliged with his Responsio ad epistolam Ioannis Bugenhagii.

Peppered with Scriptural proofs, Zwingli shows Bugenhagen in meticulous detail why ‘hoc est’ in the celebration of the body of Christ in the Supper should be understood “significat”. ‘This signifies my body…’ etc.

Here’s a fun section:

Sic ergo didicimus, urgente nos rudium cura, qui non bene norunt, quid tropus significet, quomodo ista vox “est” debeat pro “significat” accipi. Videbam τροπικῶς dictum esse “hoc est corpus meum” [Luc. 22. 19], sed in qua voce tropus lateret, non videbam. Ibi dei munere factum est, ut duo quidam et pii et docti homines, quorum etiamnum tacebo nomina, ad Leonem nostrum et me conferendi de hoc argumento causa venirent; cumque nostram hac in re sententiam audirent, gratias egerunt deo (suam enim ipsi celabant, quod tum non erat tutum cuique communicare, quod in hac re sentiret), ac epistolam istam cuiusdam et docti et pii Batavi, quae iam excusa est anonyma, soluta sarcina communicarunt. In ea foelicem hanc margaritam “est” pro “significat” hic accipi inveni.

Zwingli’s view persuaded many but it didn’t persuade Luther or the other Catholics of Luther’s mindset. It never could, because Luther was far too chained to his mystical past. Or, as Zwingli puts it in his colorful conclusion-

Non potest ex integro antichristus profligari, nisi et hoc errore labefactato corruat. Spectemus veri ante omnia faciem, non autoritatem hominum, quae nihil valere debet, ubi veritas illuxit.

That delightful phrase could be repeated daily concerning so many…

The Family Name ‘Zwingli’

There’s an interesting snippet on Swiss Radio 1 about the meaning of the Zwingli family name.  Give it a listen.

In Which Zwingli Is Asked About Rumors of Promiscuity

On 19 October, 1522 the Cantonal Clerk of Schwyz wrote Zwingli the following letter in which he relates to Zwingli various charges of promiscuity which are swirling around concerning him (along with other matters).  The letter is quite respectful and it is very clear that the Clerk doesn’t believe the charges, but wishes to have Zwingli’s response in order to silence his enemies.

Min früntlichen gruoß, heyll unnd alles guot wünsch ich üch in Cristo Jhesu, unnßerm herren.

Nachdem unnd ich ein besundern gunst zuo mier tragende von üch gespürt hab alls “Ein getrüwe warnung, unßer vatterlandt z ͦbeschirmen” von üch insunders enpfieng, darab ich nit wenig erfröwt, üch des billich hochen danck sag; dann es, ob gott will, so vyll unnd mier müglich, sin krafft unnd die meinig, dorum es erdicht, in mier würcklich handlen soll. Unnd so dann ich yetzo kurtz vergangner zytt durch ettliche priester, min Der Schreiber gibt u (im Anlaut v) und seinen Umlaut, ebenso uo und seinen Umlaut durch dasselbe Zeichen wieder, gewöhnlich durch ü resp. ü. In unserm Abdruck  sind beide auf Grund der Etymologie auseinander gehalten.

Zweifelhafte Fälle: dürch, brüder, hinderrücks, pfründen, anthwürt.  guot günner, gereitzt, minem allten fürnemen abzuostan, unnd mich ettlicher maß uff die evangelische ler unnd meining alls den rechten weg der selikeytt gebogen, deßhalb mir ettliche kleine büchly unnd ermanungen, mich darin zuo erlernen unnd erlustigen, in min huß getragen, unnd namlich eins durch üch gebredigott unnd den erwirdigen geistlichen frowen zuo Zürich  in Ödembach zuogeschribenn, vom großen münster am vj. tag Septembris in dißem jar, wysende “Don der klarheit unnd krafft deß wortz gottes” etc.; unnd so me ich mich darin ersuoch unnd befindt der frucht, ye me min sell enzünt wirt nach denen geistlichen lustbarkeitten hungerig zuo sin unnd durst zuo haben nach den himelschen ergetzlikeyttenn: vermag ich durch mich selbs nitt, sunder bin in hoffnung, der allmechtig habmich darzuo gezogen; dann ich dißn dingen hievor unverstanden widerfacht gentzlich davon nüt hörren wollt.

Harum, lieber bruoder in Cristo, lassendt üch min frävelheit, an üch zuo schriben, nit wunder nemen; dwyl unns doch angeborn, zuoflucht zuo haben an die end, dahar er sich allermerst trostz versicht. Ist kein wunder, das ich harinn zuo üch besunder zuokerren; dann alls ich üch vor ettwas jaren necher dann yetz gesessen, schampt ich mich nit, üch anzuorüffen um hillff, mier unnd minen kinden zitlichen hunger abzuowenden, darin ich von üch gantz unverlaßen, sunder millte hanntreichung täglich enpfieng, um weliches guot üch gott widergellt thüy etc. So das um den zyttlichen hunger beschechen, den mier gott durch sin gnad abgestellt – dem lob sy in ewikeyt – wie vyl mer soll ich mich trostz zuo üch versechen um den hunger miner seel, dwyll unnd ich weißt [!] üwer gröste neigung unnd begirlich fröid sin, die Cristen zuo furen uff den weg warer cristenlicher liebe.

Dwyll unnd wier dann alle glider sind in Cristo Jesu, unnßerm houpt, verhoff ich, min hunger sölle üch wie mier angelegen sin; deßhalb ich üch vermanen unnd bitten in Cristo Jhesu, unnßerm lieben herren, dwyll unnd mich gott durch sin sunder gnad mit kranckheit angeregt, ouch ich mins amptz halber so vyll beladen, das ich an die ortt und end, da man semlich ding veyll hatt, nitt kommen kan, das yer mier semliche liebliche bücher, die yer erkennennt mier aller bequemost sin zuo der liebe gotz unnd cristenlichen leben; dann ich darzuo ein semliche neigung gewunnen, das mier nüt me angenemers ist, dann in sölichen cristenlichen dingen mich zuo erlernen unnd leßen, zuo frucht mier unnd minem hußfölckly unnd allen denen, so darzuo neigung haben.

Hierin wellindt mich in brüderlicher trüw bevolhen haben, mier semliche bücher ußzuozüchen unnd mier zuo schicken mit schrifftlichem bericht, was sy kosten; will ich dorum by cristenlicher trüw früntlich bezalung thuon etc. Dwyll unnd ich dann ein besundere früntliche neigung zuo üch hab, deßhalb ich ungern hör ützit ungerattes von üch sagen, mag ich nit verhallten die schmach, so üch hinderrucks um der warheit willen zuogelegt: zum ersten, so fließen üwer bredigen nit uß guotem grundt, sunder uß nid unnd haß, syendt leckersbuoben; zum andern so schelltendt unnd schmützent yer nun die geistlichen oberkeytt, worum nit ouch den keyßer unnd die welltlichen fürsten? dorum daß sy üch beschirment; zum dritten, dwyll unnd yer das evangelium so lutter wellint machen, gepürte es, das yer im ouch nachleptindt (möcht davon ein yeder bewegt werden, üch nachzuovollgen!); so aber yer überflüssiger in buobery dann ander lebendt, sy ein zeichen üwer unwarheit.

Das regt nun üwer person allein nit an, aber dis: ier habendt zwo oder dry pfruonden erbredigot, das yer deßter mer huoren gehaben mögent unnd deßter baß üwer pracht mit tantzen, pfiffen, singen, seittenspil gehaben mügt, etc. Unnd so man semlich reden zuo vyll malen brucht unnd durch vyll personen gesagt, so der warheit widerfechten, um daß sis nit mögen erliden, begerte ich, yer welltendt mich zimlicher anthwurt hieruff zuo geben berichten, wo ich semlichs oder derglichen mer hörren wurde, semlichs von mier in keiner andern meinig dann in cristenlicher  trüw zuo vermercken, damit yer unnd ich die warheit deßter baß beschirmen  mögen.

Hiemit bevilch ich mich üch in cristenlicher brüderlicher trüw nach minem vertruwen. Hiemit wellindt mier ouch sagen min dienst unnd gruotz  bruoder Cuonratten zuo Küßnacht. Beger hierin früntlich anthwurt, so  erst das sin mag.

Datum Schwytz am 19. Octobris a 15xxij. üwer underteniger Balltassar Stapfer,  lanndtschriber zuo Schwytz.

Dem erwürdigen wollgelerten geistlichen herren Huldrichen Zwingly,  lüpriester zuo Zürch bim grossen münster,  minem gnädigen lieben herren unnd cristenlichen bruoder.

Zwingli’s full response is lost.  What a tragedy.

Zwingli: On the Perpetrators of Fraud

If it is found that he [i.e., someone] has gained his ends fraude egisse, i.e., by fraud, one owes him no more than the Romans did Jugurtha, who by means of bribes sought to have the murder of his own brothers entirely disregarded, of which he boasted openly when leaving Rome, saying: “Oh this venal city! A merchant could attain anything he pleased if he only had enough money”; and in fact Jugurtha could have proved the truth of his own words if the upright Metellus Numidicus had not defeated and overthrown him on several occasions and thus seriously injured his cause; for too long a period had Jugurtha bred treachery in Rome by means of his money. And finally he fell into the hands of the Romans. Thus, in accordance with the proverb, “deceit turns upon its own creator,” and it is well thus when someone attempts to commit treachery and does something behind the back of upright people. — Huldrych Zwingli