Select Bibliography

SELECT BIBLIOGRAPHY

GENERAL WORKS

In English, the enduring biography of Zwingli remains George R. Potter, Zwingli (Cambridge, Cambridge University Press, 1976), a dense but thoroughly researched and elegantly written account of the reformer. There are a number of classic German biographies that greatly reward reading: Rudolf Staehelin’s two-volume Huldreich Zwingli: Sein Leben und Wirken nach den Quellen dargestellt (Basel, B. Schwabe, 1895–97); Walther Köhler, Huldreich Zwingli (Leipzig, H. Haessel, 1923); Oskar Farner’s four-volume Huldrych Zwingli (Zurich, Zwingli-Verlag, 1943–1960); Martin Haas, Huldrych Zwingli und seine Zeit: Leben und Werk des Zürcher Reformators (Zurich, Zwingli-Verlag, 1969).

The best short introduction to Zwingli remains Ulrich Gäbler, Huldrych Zwingli: His life and work, trans. Ruth C.L. Gritsch (Philadelphia, Fortress Press, 1986). One of the most engaging and theologically informed introductions to Zwingli’s life and work is Peter Opitz’s Ulrich Zwingli: Prophet, Ketzer, Pionier des Protestantismus (Zurich, Theologischer Verlag, 2015). The reader will also find useful W.P. Stephen’s short summary, Zwingli: An introduction to his thought (Oxford, Clarendon, 1992). We have a number of helpful overviews of Zwingli’s theology, notably Gottfried W. Locher, Zwingli’s Thought: New perspectives (Leiden, Brill, 1981) and Peter Stephen’s classic, The Theology of Huldrych Zwingli (Oxford, Clarendon Press, 1986). The most compendious work on Zwingli and his Reformation is Gottfried W. Locher, Die Zwinglische Reformation im Rahmen der europäischen Kirchengeschichte (Göttingen, Vandenhoeck & Ruprecht, 1979). The journal Zwingliana, produced in Zurich for the Zwingliverein, publishes in German and English the most extensive and wide-ranging work on Zwingli and the Zurich Reformation. It also provides a yearly bibliography of recently published material.

On the background to Zwingli and the Swiss Reformation, see Bruce Gordon, The Swiss Reformation (Manchester, Manchester University Press, 2002) and the invaluable recent collection, Amy Nelson Burnett and Emidio Campi (eds), A Companion to the Swiss Reformation (Leiden, Brill, 2016). Highly recommended is the treatment of the Swiss Reformation in Philip Benedict’s Christ’s Churches Purely Reformed (New Haven, CT, Yale University Press, 2004). Recent research is also expertly covered in Randolph C. Head’s essay, ‘The Swiss Reformations’ in Ulinka Rublack (ed.), The Oxford Handbook of the Protestant Reformations (Oxford, Oxford University Press, 2017), 167–189. For an extremely accessible account of Swiss history, see Clive H. Church and Randolph C. Head, A Concise History of Switzerland (Cambridge, Cambridge University Press, 2013). Indispensable is Thomas Maissen, Geschichte der Schweiz (Baden, Hier und Jetzt, 2010).

CHAPTER 1

On Swiss culture in the late Middle Ages, see David J. Collins, ‘Turning Swiss: The patriotism of the holy hermit Nicholas’ in his Reforming Saints: Saint’s lives and their authors in Germany, 1470–1530 (Oxford, Oxford University Press, 2008), 99–122; Tom Scott, The Swiss and their Neighbours, 1460–1560: Between accommodation and aggression (Oxford, Oxford University Press, 2017); Ulrich Gäbler, ‘Die Schweizer – ein “Auserwähltes Volk”’, Zwingliana, 19 (1992), 143–155; Randolph C. Head, ‘William Tell and his comrades: Association and fraternity in the propaganda of fifteenth- and sixteenth-century Switzerland’, Journal of Modern History, 67 (1995), 527–557; Eduard Jakob Kobelt, Die Bedeutung der Eidgenossenschaft für Huldrych Zwingli (Zurich, Leemann, 1970); Thomas Maissen, ‘Inventing the sovereign republic: Imperial structures, French challenges, Dutch models and the early modern Swiss Confederation’ in André Holenstein, Thomas Maissen and Maarten Prak (eds), The Republican Alternative: The Netherlands and Switzerland compared (Amsterdam, Amsterdam University Press, 2008), 125–155; Thomas Maissen, Schweizer Heldengeschichten – und was dahintersteckt (Baden, Hier und Jetzt, 2015); Peter Niederhäuser and Werner Fischer (eds), Vom “Freiheitskrieg” zum Geschichtsmythos: 500 Jahre Schweizer- oder Schwabenkrieg (Zurich, Chronos, 2000). On the mercenary service, see John McCormack, One Million Mercenaries: Swiss soldiers in the armies of the world (London, L. Cooper, 1993). On intellectual and humanist culture, see Rudolf Gamper, Joachim Vadian, 1483/84–1551: Humanist, Arzt, Reformator, Politiker (Zurich, Chronos, 2017); David H. Price, Johannes Reuchlin and the Campaign to Destroy Jewish Books (Oxford and New York, Oxford University Press, 2011); Conrad Bonorand, ‘Die Bedeutung der Universität Wien für Humanismus und Reformation, insbesondere in der Ostschweiz’, Zwingliana, 12 (1965), 162–180; Daniel Bolliger, Infiniti Contemplatio: Grundzüge der Scotus- und Scotismusrezeption im Werk Huldrych Zwinglis. Mit ausführlicher Edition bisher unpublizierter Annotationen Zwinglis (Leiden, Brill, 2003). On Swiss relations with France, see Christian Moser and Hans Rudolf Fuhrer, Der lange Schatten Zwinglis: Zürich, das französische Soldbündnis und eidgenössische Bündnispolitik, 1500–1650 (Zurich, Verlag Neue Zürcher Zeitung, 2009).

CHAPTER 2

Crucial to Zwingli’s early development in Glarus is Hans Schneider, ‘Zwinglis Anfänge als Priester’ in Martin Sallmann and Martin Wallraff (eds), Schweizer Kirchengeschichte – neu reflektiert (Bern, Peter Lang, 2010), 37–62. His intellectual development through books is traced in Urs B. Leu and Sandra Weidmann, Huldrych Zwingli’s Private Library (Leiden, Brill, 2019). On Hugo of Hohenlandenberg and his culture, Peter Niederhäuser (ed.), Ein feiner Fürst in einer rauen Zeit: Der Konstanzer Bischof Hugo von Hohenlandenberg (Zurich, Chronos, 2011). The literature on Erasmus is vast, but best on the Swiss connections is Christine Christ-von Wedel and Urs B. Leu (eds), Erasmus in Zürich: Eine verschwiegene Autorität (Zurich, Verlag Neue Zürcher Zeitung, 2007); a magisterial work is Christine Christ-von Wedel, Erasmus of Rotterdam: Advocate of a new Christianity (Toronto, University of Toronto Press, 2013). See also Cornelis Augustijn, ‘Zwingli als Humanist’, Nederlands Archief voor Kerkgeschiedenis/Dutch Review of Church History, 67 (1987), 120–142. There is an enormous body of literature on Erasmus’ New Testament, but see Henk Jan de Jonge, ‘Novum Testamentum a nobis versum: The essence of Erasmus’ edition of the New Testament’, Journal of Theological Studies, 35 (1984), 394–413. On Zwingli and the Bible from earliest times to his death: Traudel Himmighöfer, Die Zürcher Bibel bis zum Tode Zwinglis, 1531: Darstellung und Bibliographie (Mainz, P. von Zabern, 1995).

CHAPTER 3

Crucial on the political and economic structure of Zurich is Walter Jacob, Politische Führungsschicht und Reformation: Untersuchungen zur Reformation in Zürich 1519–1528 (Zurich, Juris Druck + Verlag, 1969); Hans Morf, ‘Obrigkeit und Kirche in Zürich bis zu Beginn der Reformation’, Zwingliana, 13 (1970), 164–205. Also seminal on Zwingli’s political relations: René Hauswirth, Landgraf Philipp von Hessen und Zwingli; Voraussetzungen und Geschichte der politischen Beziehungen zwischen Hessen, Strassburg, Konstanz, Ulrich von Württemberg und reformierten Eidgenossen, 1526–1531 (Tübingen, Osiander (Kommisionsverlag), 1968); also, Hans-Christoph Rublack, ‘Zwingli und Zürich’, Zwingliana, 16 (1985), 393–426. On the social and political conditions in Zurich, see Lee Palmer Wandel, Always Among Us: Images of the poor in Zwingli’s Zurich (Cambridge and New York, Cambridge University Press, 1990). An older, but still very helpful work on the Zurich background is Robert C. Walton, Zwingli’s Theocracy (Toronto, University of Toronto Press, 1968). The most authoritative work on the pre-Reformation and Reformation Church in Zurich is Gerald Dörner, Kirche, Klerus und Kirchliches Leben in Zürich von der Brunschen Revolution (1336) bis zur Reformation (1523) (Würzburg, Könighausen und Neumann, 1996). On Zwingli’s conversion and the plague song, see Thomas Martin Schneider, ‘Der Mensch als “Gefäß Gottes”: Huldrych Zwinglis Gebetslied in der Pest und die Frage nach seiner reformatorischen Wende’, Zwingliana, 35 (2008), 5–21. The crucial work on the origins of radicalism is by Andrea Strübind – above all Eifriger als Zwingli: Die frühe Täuferbewegung in der Schweiz (Berlin, Duncker & Humblot, 2003), 125–129, but also ‘The Swiss Anabaptists’ in Amy Nelson Burnett and Emidio Campi (eds), A Companion to the Swiss Reformation (Leiden, Brill, 2016), 391–395. On the wider cultural implications of the fast breaking, see Christopher Kissane, Food, Religion and Communities in Early Modern Europe (London, Bloomsbury Academic, 2018). On clerical marriage, Marjorie Elizabeth Plummer, From Priest’s Whore to Pastor’s Wife: Clerical marriage and the process of reform in the early German Reformation (Aldershot, Ashgate, 2012). On Leo Jud and Johannes Oecolampadius, see Karl-Heinz Wyss, Leo Jud: seine Entwicklung zum Reformator, 1519–1523 (Bern and Frankfurt am Main, Peter Lang, 1976) and Jeff Fisher, ‘The breakdown of a Reformation friendship: John Oecolampadius and Philip Melanchthon’, Westminster Journal of Theology, 77 (2015), 265–291. The classic study of Oecolampadius is Rudolf Staehelin, Das theologische Lebenswerk Johannes Oekolampads (reprinted New York and London, Johnson, 1971).

CHAPTER 4

On disputations in the Swiss Reformation, see Fabrice Flückiger, Dire le vrai. Une Histoire de la dispute religieuse au début du XVIe siècle Ancienne Confédération Helvétique, 1523–1536 (Neuchâtel, Éditions Alphil-Presses universitaires suisses, 2018). The literature on the emergence of the radical movement in Zurich and the Swiss lands is extremely rich. A selection includes: James M. Stayer, Anabaptists and the Sword (reprinted Eugene, OR, Wipf & Stock, 2002); Harold S. Bender, Conrad Grebel: The founder of the Swiss Brethren (reprinted Eugene, OR, Wipf & Stock, 1998); Arnold Snyder, ‘Word and power in Reformation Zurich’, Archiv für Reformationsgeschichte/Archive for Reformation History, 81 (1990), 263–285; James M. Stayer, ‘Reublin and Brötli: The revolutionary beginnings of Swiss Anabaptism’ in Marc Leinhard (ed.), The Origins and Characteristics of Anabaptism (The Hague, Nijhoff, 1977), 83–102; Arnold C. Snyder, ‘The birth and evolution of Swiss Anabaptism (1520–1530)’, Mennonite Quarterly Review, 80 (2006), 501–645. On Zwingli’s baptismal theology, see Timothy George, ‘The presuppositions of Zwingli’s baptismal theology’ in Edward J. Furcha and H. Wayne Pipkin (eds), Prophet, Pastor, Protestant: The work of Huldrych Zwingli after five hundred years (Eugene, OR, Wipf & Stock); Hughes Oliphant Old, The Shaping of the Reformed Baptismal Rite in the Sixteenth Century (Grand Rapids, MI, Eerdmans, 1992). On the development of iconoclasm in Zurich, see above all Cécile Dupeux, Peter Jezler and Jean Wirth (eds), Bildersturm: Wahnsinn oder Gottes Wille? (Zurich, NZZ Verlag, 2000); also, Lee Palmer Wandel, Voracious Images and Violent Hands: Iconoclasm in Reformation Zurich, Strasbourg and Basel (Cambridge, Cambridge University Press, 1995) and Peter Jezler, ‘Bildersturm in Zürich: Vom Angriff auf die Kunstwerke zur Säkularisierung des Kirchenguts’ in Peter Niederhäuser (ed.), Verfolgt, Verdrängt, Vergessen: Schatten der Reformation (Zurich, Chronos, 2018), 41–56. Further, Katherina Heyden, ‘Aureola, Hätzer und Buchstab: Drei Protagonisten des reformatorischen Bilderstreits in der Schweiz zwischen Umbruch und Transformation’, Schweizerische Zeitschrift für Religions- und Kulturgeschichte, 111 (2017), 65–86. Also, Nicholas Paul Smiar, ‘Poor law and outdoor poor relief in Zurich, 1520–1529: A case study in social welfare history and social welfare policy implementation’, PhD thesis, University of Illinois at Chicago, 1986.

CHAPTER 5

On reformation of the female religious houses, Sybille Knecht, ‘Wohin mit den Nonnen? Zürcher Frauenklöster im Brennpunkt der Reformation’ in Peter Niederhäuser (ed.), Verfolgt, Verdrängt, Vergessen: Schatten der Reformation (Zurich, Chronos, 2018), 27–40; John P. Maarbjerg, ‘Iconoclasm in the Thurgau: Two related incidents in the summer of 1524’, Sixteenth Century Journal, 24 (1993), 577–593. On Zwingli and Jews, Hans-Martin Kirn, ‘Ulrich Zwingli, the Jews, and Judaism’ in Dean Phillip Bell and Stephen G. Burnet (eds), Jews, Judaism, and the Reformation in Sixteenth-Century Germany (Leiden, Brill, 2006), 171–196; Achim Detmers, Reformation und Judentum: Israel-Lehren und Einstellungen zum Judentum von Luther bis zum frühen Calvin (Stuttgart, Kohlhammer, 2001); Peter Niederhäuser, ‘Fremd- und Feindbilder? Juden in der Zürcher Reformation’ in Peter Niederhäuser (ed.), Verfolgt, Verdrängt, Vergessen: Schatten der Reformation (Zurich, Chronos, 2018), 121–132. Concerning the early influences on Zwingli’s eucharistic thought: B.J. Spruyt, Cornelius Henrici Hoen (Honius) and his Epistle on the Eucharist (1525) (Leiden, Brill, 2006). Essential reading on the early years is Amy Nelson Burnett, Karlstadt and the Origins of the Eucharistic Controversy: A study in the circulation of ideas (Oxford, Oxford University Press, 2011). On the development of the Peasants’ War in the Swiss lands, Peter Blickle, The Communal Reformation: The quest for salvation in sixteenth-century Germany (reprinted Leiden, Brill, 1992). On the liturgy of the Lord’s Supper, Alfred Ehrensperger, Geschichte des Gottesdienstes in Zürich Stadt und Land im Spätmittelalter und in der frühen Reformation bis 1531 (Zurich, Theologischer Verlag, 2018); Bruce Gordon, ‘“It is the Lord’s Passover”: History, theology, and memory in the liturgy of the Lord’s Supper in Reformation Zurich’ in Teresa Berger and Bryan D. Spinks (eds), Liturgy’s Imagined Past/s: Methodologies and materials in the writing of liturgical history today (Collegeville, MN, Liturgical Press, 2016), 172–200; Lee Palmer Wandel, ‘Envisioning God: Image and liturgy in Reformation Zurich’, Sixteenth Century Journal, 24 (1993), 21–40. On Zwingli and music, Markus Jenny, Zwinglis Stellung zur Musik im Gottesdienst (Zürich, Zwingli-Verlag, 1966); Hannes Reimann, ‘Zwingli als Musiker’, Archiv für Musikwissenschaft, 17 (1960), 126–141; Gerhard Aeschbacher, ‘Zwingli und die Musik in Gottesdienst’, Zwingliana, 19 (1992), 1–11; Charles Garside, Zwingli and the Arts (New Haven, CT, Yale University Press, 1966). The work on Zwingli and Zurich biblical scholarship is extensive: helpful are Peter Opitz, ‘Huldrych Zwingli’ in Magne Sæbø (ed.), Hebrew Bible/Old Testament: The history of its interpretation, vol. 2: From the Renaissance to the Enlightenment (Göttingen, Vandenhoeck & Ruprecht, 2008), 413–428; Daniël Timmerman, Heinrich Bullinger on Prophecy and the Prophetic Office (1523–1538) (Göttingen, Vandenhoeck & Ruprecht, 2015); Christoph Zürcher, Konrad Pellikans Wirken in Zürich, 1526–1556 (Zurich, Theologischer Verlag, 1975); R. Gerald Hobbs, ‘Pluriformity of early Reformation scriptural interpretation’ in Magne Sæbø (ed.), Hebrew Bible/Old Testament: The history of its interpretation, vol. 2: From the Renaissance to the Enlightenment (Göttingen, Vandenhoeck & Ruprecht, 2008), 452–487; Walter E. Meyer, ‘Die Entstehung von Huldrych Zwinglis neutestamentlichen Kommentaren und Predigtnachschriften’, Zwingliana, 14 (1976), 285–331. On Zwingli’s understanding of providence, see Aurelio A. Garcia, ‘“Summum Bonum” in the Zurich Reformation: Zwingli and Bullinger’, Zwingliana, 44 (2017), 183–188. On Zwingli and the covenant, the classic work is Wayne J. Baker, Heinrich Bullinger and the Covenant: The other reformed tradition (Athens, OH, Ohio University Press, 1980). Baker’s views on Zwingli have been significantly and persuasively revised by Pierrick Hildebrand, ‘The Zurich origins of reformed covenantal theology’, PhD thesis, Zurich University, 2019 (to be published by Oxford University Press).

CHAPTER 6

On the French religious background in the 1520s, see Jonathan A. Reid, ‘France’ in Andrew Pettegree (ed.), The Reformation World (London and New York, Routledge, 2002), 211–224; Jason Zuidema and Theodore van Raalte, Early French Reform: The theology and spirituality of Guillaume Farel (Aldershot, Ashgate, 2011); Mack P. Holt, Renaissance and Reformation in France, 1500–1648 (Oxford, Oxford University Press, 2002); Denis Crouzet, La genèse de la Réforme française 1520–1562 (Paris, SEDES, 1996); Janine Garrisson, Les protestants au XVI^e siècle (Paris, Fayard, 1988); and Francis Higman, La diffusion de la Réforme en France (Geneva, Labor et Fides, 1992). Zwingli’s theological work is thoroughly treated in Martin Sallmann, Zwischen Gott und Mensch: Huldrych Zwinglis theologischer Denkweg im De vera et falsa religione commentarius (1525) (Tübingen, Mohr Siebeck, 1999); Christof Gestrich, Zwingli als Theologe: Glaube und Geist beim Zürcher Reformator (Zurich, Zwingli-Verlag, 1967); Richard Stauffer, ‘Einfluß und Kritik des Humanismus in Zwinglis “Commentarius de vera et falsa religione”’, Zwingliana, 16 (1983). On Zwingli’s understanding of religion, Görge K. Hasselhoff, ‘Huldrych Zwinglis Verständnis von religio’, Zeitschrift für Religions- und Geistesgeschichte, 67 (2015), 120–131. Concerning his understanding of free will, Volker Leppin, ‘Adams Wille und Gottes Provenienz: Die Bestreitung des freien Willens in Zwinglis “Commentarius”’, Zwingliana, 22 (1995), 37–43. A helpful treatment of providence and predestination is to be found in Peter Stephens, ‘The place of predestination in Zwingli and Bucer’, Zwingliana, 19 (1992), 393–410. On Zwingli’s concept of freedom, see Berndt Hamm, Zwinglis Reformation der Freiheit (Neukirchen-Vluyn, Neukirchener Verlag, 1988).

CHAPTER 7

A helpful source-based account of Zwingli’s eucharistic theology is Johannes Voigtländer, Ein Fest der Befreiung: Huldrych Zwingli Abendmahlslehre (Neukirchener-Vluyn, Neukirchener Verlag, 2013). On Zwingli’s relationship to Luther, the literature is vast. A selection includes: Mark U. Edwards, Jr., Luther and the False Brethren (Stanford, CA, Stanford University Press, 1975); Bruce Gordon, ‘“For if we are true prophets”: Huldrych Zwingli on Martin Luther’, Reformation, 22 (2017), 102–119; Martin Brecht, ‘Zwingli als Schüler Luthers: Zu seiner theologischen Entwicklung 1518–22’, Zeitschrift für Kirchengeschichte, 96 (1985), 301–319; Wilhelm H. Neuser, Die reformatorische Wende bei Zwingli (Neukirchen-Vluyn, Neukirchener Verlag, 1977); Fritz Blanke, ‘Zwinglis Urteile über sich selbst’, Furche-Jahrbuch, 22 (1936), 31–39; Walther Köhler, Zwingli und Luther: Ihr Streit über das Abendmahl nach seinen politischen und religiösen Beziehungen (Leipzig and Gütersloh, Vermittlungsverlag von M. Heinsius Nachfolger, 1924, reprinted 1953); Arthur Rich, Die Anfänge der Theologie Huldrych Zwinglis (Zurich, Zwingli-Verlag, 1949); Gottfried W. Locher, ‘The characteristic features of Zwingli’s theology in comparison with Luther and Calvin’ in his Zwingli’s Thought: New perspectives (Leiden, Brill, 1981), 142–232; Joachim Rogge, ‘Die Initia Zwinglis und Luthers: Ein Einführung in die Probleme’, Luther-Jahrbuch, 30 (1963), 107–133; Hans Schneider, ‘Zwinglis Marienpredigt und Luthers Magnifikat-Auslegung: Ein Beitrag zum Verhältnis Zwinglis zu Luther’, Zwingliana, 23 (1996), 105–141; August Pieper, ‘What makes up the “different spirit” of which Luther accused the Zwinglians?’, Wisconsin Lutheran Quarterly, 107 (2010), 166–190. On Zwingli’s dream of the Eucharist: Bruce Gordon, ‘Zwingli’s dream of the Lord’s Supper’ in Maria-Christina Pitassi and Solfaroli Camillocci (eds), Crossing Traditions: Essays on the Reformation and intellectual history in honour of Irena Backus (Leiden, Brill, 2017), 298–310.

The essential works on the sacramental debate are: Amy Nelson Burnett, Karlstadt and the Origins of the Eucharistic Controversy: A study in the circulation of ideas (Oxford, Oxford University Press, 2011) and her Debating the Sacraments: Print and authority in the early Reformation (Oxford, Oxford University Press, 2019). On the detailed political and religious negotiations: Thomas A. Brady, Jr., Protestant Politics: Jacob Sturm (1489–1553) (Atlantic Highlands, NJ, Humanities Press, 1995). On the spread of Zwingli’s thought in the southern Empire: Joel van Amberg, A Real Presence: Religious and social dynamics of the eucharistic conflicts in early modern Augsburg 1520–1530 (Leiden, Brill, 2011). On Zwingli’s sermon on providence: Iren Snavely, ‘“The evidence of things unseen”: Zwingli’s sermon on providence and the colloquy of Marburg’, Westminster Theological Journal, 56 (1994), 399–407.

CHAPTER 8

The classic work on the Reformation in the cities is Heinrich Richard Schmidt, Reichstädte, Reich und Reformation (Stuttgart, Franz Steiner Verlag, 1986). On the ongoing Anabaptist threat: James M. Stayer, ‘Swiss South German Anabaptism, 1526–1540’ in John D. Roth and James M. Stayer (eds), A Companion to Anabaptism and Spiritualism (Leiden and Boston, Brill, 2007), 83–118; Akira Demura, ‘From Zwingli to Calvin: A comparative study of Zwingli’s Elenchus and Calvin’s Briève Instruction’ in Alfred Schindler and Hans Stickelberger (eds), Die Zürcher Reformation: Ausstrahlungen und Rückwirkungen (Zurich, Peter Lang, 2001), 87–99. On Anabaptist women: C. Arnold Snyder and Linda A. Hueberg Hecht (eds), Profiles of Anabaptist Women: Sixteenth century reforming pioneers (Waterloo, ON, Wilfred Laurier Press, 1996); Wes Harrison, ‘The role of women in Anabaptist thought and practice: The Hutterite experience of the sixteenth and seventeenth centuries’, Sixteenth Century Journal, 23 (1992), 49–69. On Balthasar Hubmaier, see Andrew P. Klager, ‘The early influence of humanism on Balthasar Hubmaier (1485–1528) during his university studies’, Reformation and Renaissance Review, 22 (2020), 4–24; Kirk R. MacGregor, ‘Hubmaier’s death and the threat of a free state church’, Church History and Religious Culture, 91 (2011), 321–348; Graeme R. Chatfield, Balthasar Hubmaier and the Clarity of Scripture: A critical reformation issue (Cambridge, James Clarke & Co., 2013), 156–157; Torsten Bergsten, Balthasar Hubmaier: Anabaptist theologian (King of Prussia, PA, Judson Press, 1978); on Sattler and the Schleitheim Articles, see C. Arnold Snyder, The Life and Thought of Michael Sattler (Scottsdale, PA, Herald Press, 1984); also his ‘Revolution and the Swiss Brethren: The case of Michael Sattler’, Church History, 50 (1981), 276–287, and ‘The Schleitheim Articles in light of the revolution of the common man: Continuation or departure?’, Sixteenth Century Journal, 16 (1985), 419–430; James M. Stayer, ‘The Swiss Brethren: An exercise in self-definition’, Church History, 47 (1978), 174–195; Walter Klaassen, ‘The “Schleitheim Articles” and the “New Transformation of Christian Living”’, Historical Reflections/Réflexions Historiques, 14 (1987), 95–111; Brad S. Gregory, ‘Anabaptist martyrdom: Imperatives, experience and memorialization’ in D. Roth and James M. Stayer (eds), Companion to Anabaptism and Spiritualism (Leiden and Boston, Brill, 2007), 467–506; Preston Lee Atwood, ‘The Martyrs’ Song: The hymnody of the early Swiss Brethren Anabaptists’, The Artistic Theologian, 2 (2013), 85. On Zwingli and society: Arthur Rich, ‘Zwingli als sozialpolitischer Denker’, Zwingliana, 13 (1969), 79–80. Concerning the formation of the clergy: Bruce Gordon, Clerical Discipline and the Rural Reformation: The synod in Zurich, 1532–1580 (Bern, Peter Lang, 1992); Bruce Gordon, ‘The Protestant clergy and the culture of rule: The reformed Zurich clergy of the sixteenth century’ in C. Scott Dixon and Luise Schorn-Schütte (eds), The Protestant Clergy of Early Modern Europe (London, Palgrave, 2003), 137–155; Martin Hauser, Prophet und Bischof: Huldrych Zwinglis Amtsverständnis im Rahmen der Zürcher Reformation (Fribourg, Schweiz, Universitätsverlag, 1994); Bruce Gordon, ‘Polity and reform in the Swiss Reformed churches’ in Amy Nelson Burnett and Emidio Campi (eds), A Companion to the Swiss Reformation (Leiden, Brill, 2016), 489–519; Küngolt Kilchenmann, Die Organisation des zürcherischen Ehegerichts zur Zeit Zwinglis (Zurich, Zwingli-Verlag, 1946). On Zwingli’s correspondence with women: Edward J. Furcha, ‘Women in Zwingli’s world’, Zwingliana, 19 (1992), 131–142. Background to the disputations is found in Ulrich Pfister, ‘Konfessionskonflikte in der frühneuzeitlichen Schweiz: Eine strukturalistische Interpretation’, Schweizerische Zeitschrift für Religions- und Kulturgeschichte, 101 (2007), 257–312. The protocols, with rich historical and theological interpretation, are to be found in Alfred Schindler and Wolfram Schneider-Lastin (eds), Die Badener Disputation von 1526: Kommentierte Edition des Protokolls (Zurich, Theologischer Verlag, 2015). On Eck, essential is Jürgen Bärsch and Konstantin Maier (eds), Johannes Eck (1486–1543): Scholastiker – Humanist – Kontroverstheologe (Regensburg, Friedrich Pustet, 2014).

CHAPTER 9

On the situation for Zwinglians in southern Germany: Philip Broadhead, ‘Guildsmen, religious reform and the search for the common good: The role of the guilds in the early Reformation in Augsburg’, Historical Journal, 39 (1996), 577–597. The politics and religion of Zwingli’s relationship to Philipp of Hesse are thoroughly treated in René Hauswirth, Landgraf Philipp von Hessen und Zwingli; Voraussetzungen und Geschichte der politischen Beziehungen zwischen Hessen, Strassburg, Konstanz, Ulrich von Württemberg und reformierten Eidgenossen, 1526–1531 (Tübingen, Osiander (Kommisionsverlag), 1968). Also, Hauswirth, ‘Landgraf Philipp von Hessen und Zwingli: Ihre politischen Beziehungen 1529/1530’, Zwingliana, 11 (1962), 499–552. Crucial on the First Kappel War: Martin Haas, ‘Zwingli und der Erste Kappelerkrieg’, Zwingliana, 12 (1964), 93–136; Kurt Spillmann, ‘Zwinglis politische Pläne in der Ostschweiz’, Rorschacher Neujahrsblatt, 52 (1962), 61–74; Rudolf Braun, ‘Zur Militärpolitik Zürichs im Zeitalter der Kappeler Krieg’, Zwingliana, 10 (1958), 537–573; and Kurt Spillmann, ‘Zwingli und Zürich nach dem Ersten Landfrieden’, Zwingliana, 12 (1965), 254–280. Further, Thomas A. Brady, Communities, Politics, and Reformation in Early Modern Europe (Leiden, Brill, 1998).

CHAPTER 10

The essential work on the lead-up to the Kappel War remains Helmut Meyer, Der Zweite Kappeler Krieg: Die Krise der schweizerischen Reformation (Zurich: Hans Rohr, 1976). On Zwingli’s position in Zurich: Martin Haas, ‘Zwingli und die “Heimlichen Räte”’, Zwingliana, 12 (1964), 35–68. On the final confessions, W. Peter Stephens, ‘Bullinger and Zwingli on the salvation of the heathen’, Reformation & Renaissance Review, 7 (2005), 283–300; also, Rudolf Pfister, Die Seligkeit erwählter Heiden bei Zwingli (Zurich, Theologischer Verlag, 1952). On the Zurich Bible: Christoph Sigrist (ed.), Die Zürcher Bibel von 1531: Entstehung, Verbreitung und Wirkung (Zurich, Theologischer Verlag, 2011); Wilfried Kettler, Die Zürcher Bibel von 1531: philologische Studien zu ihrer Übersetzungstechnik und den Beziehungen zu ihren Vorlagen (Bern and New York, Peter Lang, 2001).

CHAPTER 11

On the response of Zwingli’s contemporaries to his death, see Jacques Courvoisier, ‘Zwinglis Tod im Urteil der Zeitgenossen’, Zwingliana, 15 (1982), 607–620; Bruce Gordon, ‘Holy and problematic deaths: Heinrich Bullinger on Zwingli and Luther’ in Marion Kobelt-Groch and Cornelia Niekus Moore (eds), Tod und Jenseitsvorstellungen in der Schriftkultur der Frühen Neuzeit (Wolfenbüttel, Harrassowitz, 2008); Alfred Erichson, Zwingli’s Tod und dessen Beurtheilung durch Zeitgenossen: Zumeist nach ungedruckten Strassburger und Züricher Urkunden. Ein Beitrag zur 350. Todesfeier Zwingli’s (Strassburg, C.F. Schmidt, 1883), 47–62. Irena Backus has studied Myconius’ life of Zwingli in her Life Writing in Reformation Europe: Lives of the reformers by friends, disciples and foes (Aldershot, Ashgate, 2008). Luther on Zwingli’s death: Mark U. Edwards, Jr., Luther and the False Brethren (Stanford, CA, Stanford University Press, 1975). The standard biography of Heinrich Bullinger is Fritz Büsser, Heinrich Bullinger (1504–1575): Leben, Werk und Wirkung, 2 vols (Zurich, Theologischer Verlag, 2004–2005). See also: Bruce Gordon and Emidio Campi (eds), Architect of Reformation: An introduction to Heinrich Bullinger, 1504–1575 (Grand Rapids, MI, Baker Academic, 2004); Emidio Campi and Peter Opitz (eds), Heinrich Bullinger: Life, thought, influence – Zurich, Aug. 25–29, 2004, International Congress Heinrich Bullinger (1504–1575) (Zurich, Theologischer Verlag, 2007). Vadian’s possible biography is discussed in Ernst Gerhard Rüsch, ‘Vadians Gutachten für eine Zwingli-Vita, 1544’, Zwingliana, 15 (1979), 40–49. Calvin on Zwingli is treated in Fritz Blanke, ‘Calvins Urteile über Zwingli’, Zwingliana, 11 (1959), 66–92. The crucial study of Catholic responses to Zwingli is Fritz Büsser, Das katholische Zwinglibild: Von der Reformation bis zur Gegenwart (Zurich and Stuttgart, Zwingli-Verlag, 1968).

CHAPTER 12

Much of this chapter is covered in Bruce Gordon and Randolph C. Head, ‘Zwingli’s ambivalent anniversary 2019: An Ereignisbericht’, Archiv für Reformationsgeschichte, 111 (2020), 7–30. On the early anniversaries of Zwingli, see Helen Wild, ‘Das Zürcher Reformationsjubiläum von 1819’, Zwingliana, 12–13 (1918), 441–460; and Hedy Tschumi-Haefliger, ‘Reformatoren-Denkmäler in der Schweiz’, Zwingliana, 17 (1987), 195–262. The founding of the Zwingliverein is discussed in Bernd Moeller, ‘Der Zwingliverein und die reformationsgeschichtliche Forschung’, Zwingliana, 25 (1998), 5–20. Barth’s complex relationship to Zwingli is found in Peter Winzeler, ‘Zwingli und Karl Barth’, Zwingliana, 17 (1987), 298–314, and Matthias Freudenberg, ‘“. . . und Zwingli vor mir wie eine überhängende Wand” – Karl Barths Wahrnehmung der Theologie Huldrych Zwinglis in seiner Göttinger Vorlesung von 1922/23’, Zwingliana, 33 (2006), 5–27. On Gottfried Locher, see Peter Winzeler, ‘“Losend dem Gotzwort!”: Gottfried W. Lochers Bedeutung für die Zwingliforschung’, Zwingliana, 25 (1998), 43–63.

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