The Life and Times of Ulric Zwingli

by Johann Jakob Hottinger

Because there were now only two, though very important, points of discussion, this conference was more lively and animated than the one preceding. The decisive action to be taken in regard to images, held in suspense the multitude of those, whose devotions were made up of genuflections, faith in miracles, and the observance of external rites, whilst on the other hand, the thoughtful and sensible turned their attention rather to the examinations on the mass, which was without doubt the basis of the prevailing worship. This assembly drew together a far greater number than the first, held in the beginning of the year, and in order that digression to irrelevant subjects might not be possible, and that the management might not be attributed to a faction of Zurichers, Vadianus and Schapeler of St. Gall, along with Doctor Hofmeister of Schaffhausen, were chosen as presidents.

Rigidly did they adhere to the rule of order laid down for them by the burgomaster, to suffer no replies to pass which were not sustained by the very language of the Bible, and Hofmeister particularly ordered silence and the disuse of certain expressions, which few in our times would not admit as substantially true, although according to the nature of things they could not be proven by the bare letter of Holy Scripture.

At first, the debate concerning the adoration of images proceeded without much strife. The unscriptural character of the practice was universally acknowledged. Only in appearance, or in order to pave the way for discussion, Gregory Luethy, pastor in Winterthur, raised some objections, but was supported by no one. The word "idolater," which they were so ready to use, carried terror on all sides.

The canon Edlebach, whilst granting all such veneration to be superstitious, was still anxious to preserve at least figurative representations of noble deeds, because "he thought they charm us to imitation."--"This is a use"--answered Zwingli--"which is no use to me; bring the Divine Scripture for it. God has forbidden us to be charmed by any one save Him alone and His Word. Besides, when we have them, they will be honored and esteemed as helpers. And that is at all points against Christ and His Word."

The severity of this answer the canon attributed perhaps to the circumstance, that he was known as a secret adversary of the Reformer, when one of his friends and admirers also rose up, not indeed for the defence of images, but to put in a plea for their merciful treatment and impartial estimation.

This was Commander Schmied. Let us dwell a while upon a character so full of interest. Son of a countryman from the village of Kuessnacht, set apart for study on account of his natural gifts, he came to Basel, where he remained till the ripe age of manhood, and found himself clothed with academical honors. Then he was chosen people's priest at Seengen, and unanimously by the Knights of St. John at Kuessnacht for their commander, in 1519. We know that he here won universal respect, sought to promote religion and science, and in the spirit, which animated the founders of this Order of Knighthood, joined a sincere and active benevolence with courage, honor and morality. Even his external appearance was dignified and engaging.

As the truth of the Gospel was sacred to him, so the spirit of love lived in him, that spirit of the Holy Scriptures, which is eternal, whilst the letter bears the stamp of the age from which it came--the character of the men, by whom it was written; that spirit makes alive, whilst the letter kills.

A shrewd observer, having the confidence of the country-people living under him, he had heard many peculiar expressions about the much-talked-of image-question, and looked as deep into weak as into stronger hearts. Why should the nobler end be done away also with the abuse? How had an elevation to the reign of pure ideas suddenly become possible for thousands, whose feelings heretofore could only be wrought upon through the medium of the senses? Was then the zeal so pure, which glowed in the bosoms of the stormy fanatics, who with axe and hatchet overthrew without discrimination the ornaments of churches and the grotesque creations of superstition,^[11] and before whose gloomy looks the most delicate works of art, from which the grandeur of innocence and the blessedness of love beamed down upon them, found no mercy?

Hence Schmied said: "Let us first put away the idols in our hearts, through the preaching of the Divine Word, before we begin to rattle on the outside. Pictures are the staves of the weak, which we dare not take away, until we have given them strength to walk without. Paul too did not assail the gods and statues of the Athenians, but strove to erect in their hearts a temple to the invisible God, convinced that then idolatry would fall away of itself. In general, we ought not to provoke anger without necessity; and not everything that happens amongst us springs from a pure love of the truth. Such things work injuriously in the Confederacy. We are told the Confederates should not be our God. But yet they are Christian people, and for that reason we ought to spare them."

Who, in our times, will not approve of this mild speech? And to what do the Protestants of this 19th century owe it, that they can hold these views peacefully? that no faith of the letter drives them to a renunciation of innocent feelings, to unrighteous, repulsive severity, and to a stiff and wanton tyranny of creeds, such as meets us in the 17th century? To the progress of science alone--science, which teaches how to distinguish between the letter and the spirit--science, which the coward only fears, which he, who knows her not, only can calumniate.