Ulrich (Huldreich) Zwingli, b.乌尔里希（ huldreich ） zwingli ，乙 Jan. 1, 1484, d. 1484年1月1日，四 Oct. 11, 1531, was a leader of the Swiss Reformation. 1531年10月11日，这是一个领导人，瑞士的改革。 The son of a prosperous peasant, Zwingli studied music, scholastic philosophy, and humanistic subjects in Vienna, Bern, and Basel.的儿子，一个繁荣的农民， zwingli研究音乐，士林哲学，人文学科在维也纳，伯尔尼，和巴塞尔。 He became a priest in Glarus (1506 - 16) and accompanied Swiss mercenary troops as chaplain on various Italian campaigns, becoming convinced that the mercenary system was a great evil.他成为一名牧师在格拉鲁斯（ 1506 -1 6） ，并陪同瑞士雇佣军部队，作为牧师的各种意大利运动，成为深信，雇佣军系统是一个伟大的邪恶。 From Glarus, Zwingli went to Einsiedeln as parish pastor, where he continued his studies of the Bible, church fathers, and the classics.从格拉鲁斯， zwingli前往艾因西德伦作为教区的牧师，他在那里继续他的研究圣经，教会的父亲，和经典之作。 He was strongly influenced by Desiderius Erasmus in favor of church reform.他强烈的影响，狄西德里乌斯伊拉斯谟在赞成教会改革。
In 1519, Zwingli began his duties as the people's priest of the Grand Minster in Zurich, where he preached powerful sermons based on the Scriptures, denounced the mercenary trade, dropped his own papal subsidy, and attacked ecclesiastical abuses.在1519年， zwingli开始了他的职责，作为人民的牧师的宏伟部长在瑞士苏黎世，他在那里鼓吹强大的说教的基础上，经文，谴责雇佣军贸易，下降了自己的教皇补贴，并攻击教会滥用的情况。 Trouble developed with the bishop of Constance in 1522 when several of Zwingli's associates ate meat on a fast day.麻烦，发展与主教的康斯坦茨湖在1522年时的几个zwingli的同伙吃的肉类一种快速天。 Moreover, Zwingli married and thus broke his priestly vow of celibacy.此外， zwingli已婚，从而打破了他的priestly誓言单身。 In 1524 iconoclasts removed religious statuary from the church, and the next year the Catholic mass was replaced with a Zwinglian communion using both bread and wine as symbols of Christ's body and blood.在1524 iconoclasts删除宗教雕像，由教会，以及明年天主教弥撒是代之以一个zwinglian共融使用面包和酒的象征基督的身体和血液。 Zwingli's Sixty - seven Articles (1523) for disputation became a basic doctrinal document for the Swiss reformed church. zwingli第六十一-s even的文章（ 1 523）纠纷，成为一个基本的理论文件，为瑞士改革教会。
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Lewis W Spitz刘易斯瓦特施皮茨
Bibliography
参考书目
O Farner,
Zwingli, The Reformer: His Life and Work (1952); SM Jackson, Huldreich Zwingli,
The Reformer of German Switzerland (1901); GR Potter, Zwingli (1976); WP
Stephens, The Theology of Huldrych Zwingli (1985); RC Walton, Zwingli's
Theocracy (1967). o farner ， zwingli ，改革者：他的生活和工作（ 1952年） ;钐杰克逊，
huldreich zwingli ，改革者德国，瑞士（ 1901年） ;遗传资源哈利波特， zwingli （ 1976年）
;可湿性粉剂斯蒂芬斯，神学慈运理（ 1985年） ;钢筋混凝土沃尔顿， zwingli的神（ 1967年） 。
Zwingli was born on January 1, 1484, in Wildhaus, Sankt Gallen. zwingli出生于1484年1月1日，在维尔德豪斯，圣加仑。 He was educated at the universities of Vienna and Basel.他曾就读的大学维也纳和巴塞尔。
During his ministry at Einsiedeln, Zwingli began to entertain doubts about certain church practices.期间，他的部在艾因西德伦， zwingli开始受理怀疑某些教会的做法。 In 1516 he read a Latin translation of the Greek New Testament published by the Dutch humanist Desiderius Erasmus, which he later transcribed into notebooks and memorized verbatim.在1516年他最近看了一本拉丁语的翻译，希腊新约圣经出版的由荷兰人文狄西德里乌斯伊拉斯谟，他后来转录到笔记本电脑和逐字背诵。 On the basis of these and other scriptural readings, Zwingli charged in sermons that church teachings and practice had diverged widely from the simple Christianity of the Holy Writ.在此基础上对这些和其他圣经读， zwingli被控在布道教会的教义和实践已分道扬镳广泛，从简单的基督教圣地令状。 Among the practices cited by Zwingli as unscriptural were the adoration of saints and relics, promises of miraculous cures, and church abuses of the indulgence system.其中的做法，所列举的zwingli作为unscriptural被崇拜的圣人和文物，承诺神奇的医治，和教会滥用的放纵制度。 His forthright affirmations of scriptural authority won him wide popular repute, and on January 1, 1519, he was appointed priest at the Gross Münster (German, "Great Cathedral") in Zürich.他坦率的誓词的圣经管理局为他赢得广泛的民意声望，并就1519年1月1日，他被任命为神父在明斯特毛额（德语， “伟大的大教堂” ）在苏黎世。
During the same year Zwingli read for the first time the writings of his contemporary, Martin Luther. Heartened by Luther's stand against the German hierarchy, Zwingli in 1520 persuaded the Zürich council to forbid all religious teachings without foundation in the Scriptures. Among these teachings was the church stricture against eating meat during Lent.在同一年zwingli首读时间的著作，他的当代，马丁路德。 鼓舞路德的立场，反对德国层次， zwingli在1520年说服苏黎世会禁止所有宗教教义，没有基础，在圣经当中的教导是教会狭窄反对吃肉，在贷出。 In 1522 a group of his followers deliberately broke the rule and were arrested.在1522年的一组他的追随者，刻意打破了统治和被拘捕。 Zwingli vigorously defended the lawbreakers, who were released with token punishment. zwingli大力辩护，违法，谁被释放与令牌处罚。
Pope Adrian VI, angered by Zwingli's behavior, then forbade him the pulpit and asked the Zürich council to repudiate him as a heretic.教宗阿德里安六，愤怒zwingli的行为，然后禁止他的讲坛，并要求苏黎世会否定他作为一个邪教组织。 In January 1523, Zwingli appeared before the council to defend himself.在1523年1月， zwingli出现在安理会面前为自己辩护。 He asserted the supremacy of the Holy Writ over church dogma, attacked the worship of images, relics, and saints, and denounced the sacramental view of the Eucharist and enforced celibacy as well.他声称，至高无上的神圣令状超过教会的教条，攻击崇拜的图片，文物和圣人，并谴责圣鉴于圣体圣事和执行，以及独身。 After deliberation, the council upheld Zwingli by withdrawing the Zürich canton from the jurisdiction of the bishop of Constance; it also affirmed its previous ban against preachings not founded on the Scriptures. By taking these steps the council officially adopted the Reformation. Zwingli in 1524 marked his new status by marrying Anna Reinhard, a widow with whom he had lived openly.经商议后，安理会坚持zwingli由撤回苏黎世广东从管辖的主教，康斯坦茨湖，它也肯定了其先前的禁令不会对preachings的基础上，经文， 通过采取这些步骤安理会正式通过了改革。 zwingli在1524年显着他的新地位，结婚安娜莱因哈德，寡妇与他生活了公开。
Under the Reformation, Zürich became a theocracy ruled by Zwingli and a Christian magistrate.根据改革，苏黎世成为一个神权统治的zwingli和一个基督教裁判官。 Sweeping reforms were instituted, among them the conversion of monasteries into hospitals, the removal of religious images, and the elimination of Mass and confession.大刀阔斧的改革，被提起，其中包括转换寺庙到医院，取消宗教图像，并消除大规模和忏悔。 Eventually Zwingli taught that devout Christians have need of neither pope nor church.最终zwingli告诉我们，虔诚的基督徒的需要，既不是教宗，也没有教会。
In 1529 friends of Martin Luther and Zwingli, concerned over doctrinal and political differences that had developed between the two Protestant leaders, arranged a meeting between them.在1529年的朋友马丁路德和zwingli ，关注理论和政治上的分歧已发展两国之间的基督教领袖，安排了它们之间的会议。 At this meeting, held in Marburg an der Lahn and known since as the Marburg Colloquy, Luther and Zwingli clashed over the question of consubstantiation versus transubstantiation, and the conference failed to reconcile the two leaders.在这次会议上，举行的马尔堡1明镜lahn和已知以来，由于马尔堡出血热的座谈会，路德和zwingli冲突的问题consubstantiation银两陷于变体说，这次会议未能调和，两位领导人。
Meanwhile, Zwingli carried his crusade to cantons other than Zürich.与此同时， zwingli进行他的十字军东征，以县以外的苏黎世。 In all, six cantons were converted to the Reformation.在所有，六县转化为改革。 The remaining five, known as the Forest Cantons, remained staunchly Catholic.余下的5个，被称为森林县里，仍然坚定不移地天主教。 The antagonisms between Catholic and Protestant cantons created a serious split within the Swiss confederation.该对立之间的天主教和新教各州造成了严重的分裂，瑞士的邦联。
Rev. Reinhold Niebuhr牧师因霍尔德尼布尔
After Luther and Calvin, Zwingli was the most important early Protestant reformer.之后，路德和卡尔文， zwingli是最重要的早期新教的改革者。 Zwingli was born in Wildhaus, St. Gall, Switzerland, and showed early promise in education. zwingli出生在维尔德豪斯，圣胆，瑞士和显示，早期的承诺，在教育方面。 He studied at Berne and Vienna before matriculating at the University of Basel, where he was captivated by humanistic studies.他研究了在伯尔尼和维也纳之前， matriculating在巴塞尔大学，在那里他被迷住人文研究。 At Basel he also came under the influence of reformer Thomas Wyttenbach, who encouraged him in the directions that would eventually lead to his belief in the sole authority of Scripture and in justification by grace through faith alone.在巴塞尔，他也前来的影响下，改革者托马斯维滕巴赫，谁在鼓励他的指示，这将最终导致他的信仰，唯一的权威的经文，并在理由，宽限期，通过信仰单。 Zwingli was ordained a Catholic priest and served parishes in Glarus (1506 - 16) and Einsiedeln (1516 - 18) until called to be the people's (or preaching) priest at the Great Minister in Zurich. zwingli被祝圣天主教司铎和服务的教区在格拉鲁斯（ 1506 -1 6）和艾因西德伦（ 1 516- 18 ），直到所谓的被人民群众的（或说教）神父在伟大的部长在瑞士苏黎世。
Sometime around 1516, after diligent study in Erasmus's Greek NT and after long wrestling with the moral problem of sensuality, he experienced an evangelical breakthrough, much like Luther was experiencing at about the same time. 1516年前后，经过勤奋学习，在伊拉斯谟的希腊NT和经过长期的摔跤与道德问题的性感，他经历了福音事工促进会的突破，很像路德经历在大约同一时间。 This turned him even more wholeheartedly to the Scriptures, and it also made him hostile to the medieval system of penance and relics, which he attacked in 1518.这使他更是全心全意圣经，它也发了言，他敌视中世纪的制度penance和文物，这是他的攻击在1518年。 One of the great moments of the Reformation occurred early in 1519 when Zwingli began his service in Zurich by announcing his intention to preach exegetical sermons beginning with the Gospel of Matthew.一个伟大的时刻，改革的发生早在1519年时， zwingli开始了他的服务在瑞士苏黎世宣布，他打算鼓吹训诂说教开始与马太福音。 In the final decade of his life he shepherded Zurich to its declaration for reform (1523).在最后10年，他的生活，他的脚步苏黎世其宣言，为改革（ 1523 ） 。 He wrote numerous tracts and aided in the composition of confessions to promote the course of the Reformation (eg, the Ten Theses of Berne, 1528); he established solid relationships with other Swiss reformers, including Oecolampadius in Basel; he inspired and then broke with the rising Anabaptist movement; and he had a momentous disagreement with Luther over the Lord's Supper (expressed most sharply at the Colloquy of Marburg in 1529).他写道：无数域和资助在组成的供述，以促进的过程中的改革（例如， 10论文伯尔尼， 1528 ） ;他建立了稳固的关系，与其他瑞士的改革者，包括厄科兰帕迪乌斯在巴塞尔，他的灵感，然后打破上升的再洗礼派运动;和他有重大的分歧与路德超过上帝的晚餐（表示最大幅度在座谈会马尔堡在1529年） 。 Zwingli lost his life while serving as a chaplain to Zurich troops engaged in warfare with other Swiss cantons. zwingli失去了他的生命，而服务作为一个牧师，以苏黎世从事部队在战争中与其他瑞士各州。
Zwingli's Protestantism was a more rationalistic and biblicistic variation of Luther's theology. zwingli的基督教是一个较为理性和biblicistic变化路德的神学。 His discussions with German Protestants about the Lord's Supper led him to doubt Luther's belief in a sacramental real presence of Christ in Communion, and even Martin Bucer's belief in a real spiritual presence, in favor of a nearly memorialistic view.他讨论，与德国新教徒对上帝的晚餐使他怀疑路德的信念，在一个真正的圣驻留在基督的共融，甚至李柱铭布塞珥的信念，在一个真正的精神存在，在有利于近memorialistic的看法。 To Zwingli the Lord's Supper was primarily an occasion to remember the benefits purchased by Christ's death.以zwingli上帝的晚餐，主要是一个机会，要记住的好处，购买了基督的死。 In his approach to theology and practice Zwingli looked for strict and specific scriptural warrant, even through this led him into embarrassment when early Anabaptists demanded proof texts for the practice of infant baptism.在他的方法，神学和实践zwingli期待严格和具体的圣经，如有需要，甚至通过这导致他到时的尴尬，年初anabaptists要求的证明文本的做法，婴儿的洗礼。 Zwingli's strict adherence to the Bible led him in 1527 to remove the organ from the Great Minister, since Scripture nowhere mandated its use in worship (and this in spite of the fact that Zwingli was an accomplished musician who otherwise encouraged musical expression). zwingli的严格遵守圣经使他在1527年，以消除器官的伟大部长，因为圣经没有授权其使用的崇拜（这在尽管事实上zwingli是一个音乐家的成就，否则谁鼓励音乐的表达） 。 He was strongly predestinarian in his theology, but did not display the consummate sense of Scripture's thematic relationships which Calvin employed in the discussion of election.他强烈predestinarian在他的神学，但没有显示完善的责任感经文的专题关系卡尔文雇用，在讨论选举。
Zwingli had no qualms in seeking reform through the authority of the Zurich council. zwingli已没有丝毫在寻求改革，通过管理局的苏黎世会。 Even after his death the Zurich city government under his successor, Heinrich Bullinger, exercised a dominant role in church affairs.甚至在他死后的苏黎世市政府根据他的继任者，王侠布林格，行使主导作用，在教会事务。 This model of churchstate relations eventually appealed to England's Queen Elizabeth, even as reformers Calvin and John Knox fought for the autonomy of the church over its own affairs这种型号churchstate关系，最终呼吁英国女王伊丽莎白二世，甚至作为改革者卡尔文和约翰诺克斯争取自治的教会其自己的事务
Zwingli's noble character, his firm commitment to scriptural authority, and his diligent propagation of evangelical reform, even more than his writings, marked him as one of the Reformation's most appealing leaders. zwingli的高尚品格，他的坚定承诺，圣经的权威，和他的勤政传播福音事工促进会，改革，更比他的著作，标志着他作为一个改革的最有吸引力的领导人。
Mark A
Noll马克一精灵
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
GW Bromiley, ed.,
Zwingli and Bullinger; GR Potter, Zwingli; GR Potter, ed., Huldrych Zwingli; O
Farner, Huldrych Zwingli; C Carside, Zwingli and the Fine Arts.毛重罗米立，教育署，
zwingli和布林格;遗传资源哈利波特， zwingli ;哈利波特遗传资源，教育署，慈运理; o farner ，慈运理; c carside ，
zwingli和美术。
(Also, Huldreich) （此外， huldreich ）
Founder of the Reformation in Switzerland, born at Wildhaus in Switzerland, 1 January, 1484; died 11 October, 1531.的创始人之一，改革在瑞士，出生于维尔德豪斯在瑞士， 1484年1月1日;死于1531年10月11日。 Zwingli came from a prominent family of the middle classes, and was the third of eight sons. zwingli来自一个突出家庭的中产阶层，并且是三分之一的八儿子。 His father Ulrich was a district official of the little town of Wildhaus, and a cousin of his mother, Margaret Meili, was abbot of the Benedictine monastery in Fischingen in Thurgau.他的父亲乌尔里希是一个区的官员小镇维尔德豪斯，和堂弟，他的母亲，吴美丽，是住持的本笃会修道院在菲兴根在高州。 A brother of the elder Zwingli, Bartholomew, was pastor of Wildhaus until 1487, but then became pastor and dean of Wesen on the Walensee.一个兄弟的老zwingli ，巴尔多禄茂，是牧师的维尔德豪斯，直到1487年，但后来成为牧师和院长wesen就walensee 。 Zwingli received his early education at Wesen under the guidance of this uncle, by whom he was sent, at the age of ten, to Gregory Bunzli of Wesen who was studying at Basle and also teaching in the school of St. Theodore, which Zwingli henceforth attended. zwingli收到他的早期教育在wesen的指导下，这个叔叔，由谁来他被送往，在年满10 ，格雷戈里bunzli的wesen谁是就读于巴塞尔，也是教学的学校，圣西奥多，今后zwingli出席了会议。 For his higher studies he went to Berne, whither the celebrated Swiss Humanist Schuler was attracting many students for Classical studies.他较高的研究，他来到伯尔尼，着著名的瑞士人文舒勒是吸引许多学生为经典的研究。 Zwingli's name is entered on the roll of the University of Vienna for the winter term of 1498-99, but he was excluded from the university. zwingli的名称是进入对登记册上，维也纳大学为冬季学期的1498至1499年，但他排除从大学。 The reason for his exclusion is unknown.原因是他的排斥是未知之数。 Zwingli appears, however, to have overcome the difficulty, for he was again matriculated in 1500. zwingli出现，不过，有克服困难，因为他再次预科在1500年。 Two years later he returned to Basle, where, among others, Thomas Wyttenbach encouraged him to devote himself to the serious study of theology.两年后，他返回巴塞尔，其中，除其他外，托马斯维滕巴赫鼓励他致力于严重研究神学。 In 1506 he completed his studies and received the degree of Master of Theology.在1506年，他完成了他的研究，并得到硕士学位的神学。 Shortly before his graduation the parish of Glarus had selected him as its pastor, although he had not yet been ordained priest.不久之前，他的毕业教区的格拉鲁斯已选定他作为其牧师，虽然他尚未祝圣司铎。 Apart from his exclusion from the University of Vienna, his student life presents no unusual features, though his later friends and followers relate much that is laudatory about this period.除了他被排除在维也纳大学，他的学生生活提出了没有不寻常的特点，虽然他后来的朋友和追随者涉及太多的美称，是有关这一时期的。 His studies at Berne, Vienna, and Basle, where Humanism was eagerly cultivated, made Zwingli one of its zealous supporters.他的研究在伯尔尼，维也纳，巴塞尔，那里的人文是热切地栽培，取得了zwingli它的一个热心的支持者。
As pastor of Glarus from 1506 to 1516, the continuation of his humanistic studies was one of Zwingli's chief occupations.作为牧师格拉鲁斯从1506年至1516年，他继续进行他的人文研究之一zwingli的行政职业。 He studied Greek, read the Classics and the Fathers of the Church, and entered into familiar intercourse with the Humanists of the time, especially with Heinrich Loriti (Glareanus), Erasmus, and Vadian.他研究希腊文，读经和父亲教会，而且进入了熟悉的交往与人文主义的时间里，特别是与王侠loriti （格拉雷亚努斯） ，伊拉斯谟， vadian 。 He also engaged in teaching, and the later chroniclers Aegidius and Valentine Tschudi were his pupils.他还从事教学的，和后来史家埃吉迪乌斯和情人节tschudi是他的学生。 In public life he was chiefly conspicuous for his political activity, in this respect following the example of many ecclesiastics of his day.在公共生活中，他主要是突出他的政治活动，在这方面，以下的例子很多ecclesiastics他的天。 In the Italian campaigns of 1513 and 1515, when the Swiss won the victories of Novara and Marignan, he acted as army chaplain.在意大利的运动， 1513年和1515年，当瑞士赢得了胜利，诺瓦拉和marignan ，他担任军队的牧师。 His earliest literary attempts -- the rhymed fables of the ox (about 1510), "De Gestis inter Gallos et Helvetios relatio" (1512), "The Labyrinth" (1516?) -- are all concerned with politics.他最早的文学尝试-r hymed寓言牛年（约1 510） ， “德g estis跨g allos等h elvetiosr elatio” （ 1 512） ， “迷宫” （ 1 516） -都关注政治。 These works, which reveal Zwingli as the devoted adherent and champion of the papal party, won him the friendship of the powerful Swiss cardinal Matthew Schinner and an annual pension of fifty gulden from the pope.这些作品，其中透露zwingli作为专门的粘附和冠军教皇党，为他赢得的友谊，强大的瑞士红衣主教马修schinner和每年的退休金， 50 •古尔登从教宗。 So zealously indeed did he then espouse the cause of the pope that his position in Glarus became untenable when the French party became predominant there in 1516.因此，热情确实然后，他信奉的事业，教宗说，他的立场在格拉鲁斯成为站不住脚的，当法国党成为有优势，在1516年。 Diebold von Geroldseck, the administrator and sole conventual in the Benedictine monastery at Einsiedeln, entrusted him with the position of a secular priest there, and at the end of 1516 Zwingli left Glarus. diebold冯geroldseck ，管理员和唯一conventual ，在本笃会修道院在艾因西德伦，委托他与立场，一个世俗的牧师有，并在1516年底zwingli左格拉鲁斯。
As secular priest at Einsiedeln, the celebrated place of pilgrimage for Switzerland and South Germany, Zwingli's chief office was that of preacher.作为世俗的牧师在艾因西德伦，庆祝的地方，朝拜的圣地瑞士和德国南部， zwingli的行政办公室是对的布道者。 For the fulfilment of this task he devoted himself to the study of Holy Writ, copied the Epistles of St. Paul, and learned Hebrew, but did not meanwhile neglect the Classics, a fact which won him flattering praise from the Humanists.为实现这一任务，他致力于研究神圣的令状，复制书信的圣保禄，据悉，希伯来文，但没有同时忽略了经典，事实上，这为他赢得阿谀奉承的称赞，从人文主义者。 Erasmus was keenly aware of the laxity of ecclesiastical life (the abuses in external worship, the degeneracy of a large proportion of the clergy), and rightly agitated a reform within the Church, impressing its necessity on the ecclesiastical authorities.伊拉斯谟是深知不严的教会生活（虐待，在外部崇拜，简较大比例的神职人员） ，这是正确的激动，一改革教会，留下深刻印象，其必要性就教会当局。 Zwingli worked in the same spirit at Einsiedeln from 1516 to 1518. zwingli工作，本着同样的精神在艾因西德伦从1516年至1518年。 In disputing Luther's priority, Zwingli later claimed (and most historians have supported his claim) that while at Einsiedeln he already preached against the old Faith.在争执路德的优先事项， zwingli后来声称（大部分历史学家们支持他的索赔） ，虽然在艾因西德伦他已经鼓吹对旧的信仰。 His claim is, however, negatived by the facts that he continued to draw his pension, that at the end of 1518, at his own petition, he was appointed by the pope acolyte chaplain of the Roman See (cf. the document in "Analecta reformatoria", I, 98), and that his friendly intercourse with Cardinal Schinner still continued when he was engaged at Zurich in 1519.他要求，但否决的事实，他继续利用他的退休金，即在1518年年底，在自己的请愿书，他被任命由教宗acolyte牧师的罗马见（参见该文件在“ analecta reformatoria “ ，我98 ） ，和他的友好交往与枢机主教schinner仍在继续当他从事在苏黎世在1519年。
Towards the end of 1518, when the post of secular preacher at Münster became vacant, Zwingli applied for the vacancy at the invitation of Oswald Myconius (a friend of his youth), who was engaged as teacher in the monastery school of that place.在接近年底时的1518年，当邮政世俗的布道者在明斯特成为空置， zwingli申请空缺的邀请，于2012 myconius （一位朋友，他的青年） ，谁是从事教师，在修道院学校这个地方。 Like many other clerics, Zwingli was suspected of offences against celibacy.像其他许多神职人员， zwingli ，因涉嫌违反独身。 These reports, which were current even in Zurich, made his position there difficult.这些报告，这是目前，即使在苏黎世，取得了他的立场有困难。 When his friend Myconius questioned him on this point Zwingli wrote from Einsiedeln that it was not, as had been asserted, a respectable girl, but a common strumpet with whom he had been intimate.当他的朋友myconius质疑他在这一点上zwingli写道，从艾因西德伦，这是没有，因为已经断言，一个可敬的女孩，但一个共同的strumpet与他已亲密。 His friends in Zurich succeeded in suppressing these reports, and on 11 Dec., 1518, the chapter elected Zwingli by a great majority.他的朋友们在瑞士苏黎世成功地在镇压这些报告，并于1518年12月11日，该章当选zwingli由大部份。 He was then thirty-five years old, "in body a handsome and vigorous person, fairly tall, and of a friendly aspect".然后，他被三十五年岁， “在身体可观的和积极的人，相当高，一个友好的方面” 。 In his intercourse with others he was an agreeable companion, of pleasant address and gay temperament, a good singer and musician, and a skilled orator.他在与他人交往，他是同意的伴侣，愉快的地址和同性恋的气质，一个很好的歌手和音乐家，和技术娴熟的演说家。 Accused by his contemporaries of no slight moral offences, he made no attempt to clear himself of the charges.指责他的同时代人没有道德轻微的罪行，他并没有试图明确自己的收费。 As a scholar he was a Humanist rather than a theologian.作为一个学者，他是一位人道主义者，而不是一个神学家。 Under the influence of Erasmus, he saw clearly the defects of ecclesiastical life, but could not himself claim to be spotless, and his talents led him to engage rather in disputes concerning secular affairs than to devote himself to clerical reforms.的影响下，伊拉斯谟，他看到清楚的缺陷，教会生活，但无法自己声称自己是一尘不染，和他的人才，促使他进行，而不是在有关的争端世俗事务，比致力于文书的改革。 So far he had no intention of introducing doctrinal innovations; such an idea occurred to him first in Zurich after 1519.到目前为止，他已无意引入的理论创新;这种想法发生了，他第一次在瑞士苏黎世后， 1519年。 Luther had already hung up his ninety-five theses against indulgences at the church of the castle in Wittenberg, 31 Oct., 1517.路德已挂断了他的95论文对indulgences在教堂城堡在维滕贝格， 1517年10月31日。
On 1 January, 1519, Zwingli preached for the first time in the cathedral at Zurich.对1519年1月1日， zwingli鼓吹为第一次在大教堂在苏黎世。 He began with the exposition of the Bible, taking first the Gospel of St. Matthew, and by going back to the sources showed himself especially a Humanist.他开始与博览会的圣经，以第一福音的圣马太，并回到来源显示自己，尤其是人文。 Of doctrinal innovation he had still scarcely any thought.理论创新，他仍然几乎任何思想。 Even his stand against the indulgence preacher, Bernhardin Sanson, at the beginning of 1519, was taken with the consent of the Bishop of Constance.连他的立场，反对放纵的布道者， bernhardin桑松，在开始的1519年，被送往征得主教的康斯坦茨湖。 The transformation of Zwingli the Humanist and politician into a teacher of the new faith was faciliated by the ecclesiastical and political conditions of the people and public authorities at Zurich and in Switzerland in general.转型zwingli人文和政治家成为一个教师的新信仰，促进了由教会和政治条件，把人民群众和公共主管当局在苏黎世和在瑞士的一般问题。 The populace displayed great religious zeal externally, eg, in pious foundations and pilgrimages.民众表现出极大的宗教热情，对外方面，例如，在虔诚的基金会和朝圣。 This zeal, however, was insufficient to counteract the decay of morals, which resulted especially from the mercenary army system.这个热情，但是，不足以抵消衰变道德，而导致特别是从雇佣军军队系统。 The clergy to a great extent neglected their obligations, many of them lived in concubinage, and joined in the shameless pursuit of spiritual prebends, thus damaging their prestige.该神职人员在很大程度上忽略了自己的义务，他们中的许多住在纳妾，并参加了在无耻的追求精神prebends ，从而损害他们的威信。 Worthy clerics, however, were not wanting.值得神职人员，但是，不要。 The Bishop of Constance, Hugo von Hohenlandenberg, was a man of stainless conduct; he endeavoured to do away with abuses, and issued various mandates, but unfortunately without permanent results.主教的康斯坦茨湖，雨果冯hohenlandenberg ，被一名男子不锈钢的行为;他致力消除滥用，并发出各种任务，但很可惜没有永久的结果。 This failure was due to the lack of cooperation on the part of the civil rulers, who then enjoyed in ecclesiastical matters very extensive rights acquired, especially by Zurich and Berne, from the popes and bishops in consequence of the Burgundian, Swabian, and Milanese wars (1474-1516).这次失败是由于缺乏合作，对部分公务员的统治者，谁享有的，然后在教会的事项非常广泛，取得的权利，尤其是苏黎世和伯尔尼，从教皇和主教们在后果的勃艮，施瓦本，和米兰的战争（ 1474年至1516年） 。 Rome, like France, had endeavoured to secure, by the outlay of much money, the services of Swiss mercenaries.罗马，同法国一样，一直努力争取，由支出多少钱，服务的瑞士雇佣军。 In Zurich, the "foremost and supreme place", the council espoused the cause of the pope, and opposed the French party.在苏黎世， “首要的和最高的地方” ，安理会信奉事业的教宗，反对法国党。 Zwingli did the same and came into prominence first as a politician, a fact which makes his case essentially different from that of Luther. zwingli并同时生效突出首先作为一个政治家，一个事实，这使他的案件有着本质的区别，即路德。 It was only in 1520 that he voluntarily renounced his papal pension.它只是在1520年，他自愿放弃他的教皇的退休金。 He then attacked the ruinous mercenary system, and through his efforts Zurich alone of all the cantons refused to enter the alliance with France on 5 May, 1521.然后，他袭击了毁灭性的雇佣军系统，并通过他的努力，仅苏黎世的所有各州拒绝进入该联盟与法国就1521年5月5日。 However, 2000 mercenaries entered the service of the pope.然而， 2000年雇佣军进入服务教宗。 On 11 Jan., 1522, all foreign services and pensions were forbidden in Zurich.对1522年1月11日，所有外国的服务和养老金被禁止在苏黎世。 By the publication, 16 May, 1522, of his "Vermahnung an die zu Schwyz, dass sie sich vor fremden Herren hutend", Zwingli succeeded in extending his influence beyond Zurich, although only temporarily.由出版， 1522年5月16日，他的“ vermahnung一死祖施维茨州， dass女士的Sich的VOR fremden herren hutend ” ， zwingli成功地扩大其影响力超越苏黎世，虽然只是暂时的。
Owing to his success as a politician his prestige and importance increased.由于他的成功作为一个政治家，他的威望和重要性增加。 From 1522 he came forward as sponsor of the religious innovations.从1522年他出面作为赞助商的宗教创新。 His first reformatory work, "Vom Erkiesen und Fryheit der Spysen", appeared when the bookseller Froschauer and his associates publicly defied the ecclesiastical law of fasting, and a controversy concerning fasts broke out.他的第一劳教所工作， “ vom erkiesen und fryheit明镜spysen ” ，出现时，书商froschauer和他的同伙公开藐视教会法禁食，以及争议fasts爆发。 Zwingli declared the fasting provisions mere human commands which were not in harmony with Holy Writ; and the Bible was the sole source of faith, as he asserted in his second writing, "Archeteles". zwingli宣布禁食的规定，仅仅是人类的命令，没有在和谐与神圣的令状;圣经是唯一的信心之源，正如他声称，在他的第二个写作， “ archeteles ” 。 Through the medium of a delegation the Bishop of Constance exhorted the town to obedience on 7 April.通过媒介，一个代表团主教的康斯坦茨湖告诫小镇，服从于4月7日。 On 29 Jan., 1523, the council, on whose decision everything depended, held a religious disputation at Zwingli's instigation, and agreed to base its action on the result of the debate.对1523年1月29日，安理会对他们的决定，一切都取决于举行的一个宗教争议在zwingli的唆使下，并同意其相应的行动对辩论的结果。 In sixty-seven theses (his most extensive and important work) Zwingli now proposed a formal programme for the innovations; according to his view the Bible with his interpretation was to be the sole authority.在67论文（他的最广泛和最重要的工作） zwingli现在提出了一个正式方案的创新;据他认为圣经与他的解释是是唯一的权威。 The arguments brought against this view by the most important champion of the old Faith, the vicar-general Johann Faber of Constance, who appealed to the teaching and tradition of the early Church, were disregarded; the council in whose hands Zwingli reposed the government of the Church, forthwith declared in favour of the innovation.论据所带来的对这个看法是由最重要的冠军，旧信仰，副主教干事约翰的Faber的康斯坦茨湖，谁呼吁的教学和传统，早期教会，被漠视;安理会在其手中， zwingli reposed政府教会，随即宣布在赞成的创新。
A second religious disputation in October, 1523, dealt with the practical institution of a state church, the veneration of the saints, the removal of images, good works, and the sacraments.第二，宗教纠纷，在10月， 1523年，处理与实际机构的国家教会，崇拜圣人，去除图像，好的作品，以及圣礼。 No notable representative of the ancient Faith was present.没有显着的代表古代的信仰出席了会议。 Zwingli urged the adoption of his doctrines so successfully that even his devoted adherent, Commander Schmid of Kusnacht, warned him against the too sudden abolishment of ancient customs and usages. zwingli敦促通过他的理论如此成功，即使是他专门粘附，指挥官施密德的kusnacht ，警告他对太突然废除古代习俗和惯例。 The first steps having been taken in 1522-23, the reforms were carried into effect in Zurich in 1524-25.第一步骤后，已采取在1522年至1523年，改革进行生效，在瑞士苏黎世在1524年至1525年。 About Easter, 1524, indulgences and pilgrimages were abolished, the sacraments of Penance and Extreme Unction rejected, and pictures, statues, relics, altars, and organs destroyed, regardless of their artitic value.关于复活节， 1524年， indulgences和朝圣被废除，圣礼penance和极端unction拒绝，和图片，塑像，文物，神坛，机关摧毁，不论其artitic价值。 Sacred vessels of great value, such as chalices and monstrances, were melted into coin.神圣的船只具有极大的价值，如chalices和monstrances ，被熔化到金银纪念币。 Church property was seized by the State, which gained most by the suppression of the monasteries; the Fraumünster Abbey, founded in 853, was voluntarily surrendered to the secular authorities by the last abbess.教会财产被检获由国家，其中获得最镇压寺庙; fraumünster修道院，始建于853 ，是自动投案的世俗当局由去年abbess 。 Celibacy was rejected as contrary to Holy Writ, and monks and nuns were married.单身的被否决，作为相反，神圣的令状，僧人和尼姑结婚。 As early as 1522 Zwingli with ten other ecclesiastics assembled at Einsiedeln and addressed a petition to the Bishop of Constance and to the diet asking freedom for priests to marry.早在1522年10 zwingli与其他ecclesiastics聚集在艾因西德伦，并向一份请愿书，以主教的康斯坦茨湖和向国会要求的自由，神职人员结婚。 "Your honourable wisdom", they declared, "has already witnessed the disgraceful and shameful life we have unfortunately hitherto led with women, thereby giving grievous scandal to everyone." “您刚才的智慧” ，他们宣称， “已经目睹了可耻的和可耻的生活，我们有很可惜迄今主导与妇女，从而使严重的丑闻，大家都” 。 From 1522 the marriage of priests in Zurich became ever more frequent; Zwingli himself on 2 July, 1524, married Anna Reinhard (the widow of Hans Meyer von Knonau), who bore him his first daughter on 31 July.从1522年的婚姻，神父在瑞士苏黎世成为以往任何时候都更加频繁; zwingli自己对1524年7月2日，已婚安娜莱因哈德（遗孀汉斯迈耶冯克诺瑙） ，谁承担了他的第一女儿于7月31日。 A new marriage law of 10 May, 1525, regulated these innovations.一个新的婚姻法1525年5月10日，规管这些创新。 In the spring of 1525 the Mass was abolished; in its place was introduced the memorial service of the Last Supper.在春天， 1525年群众被取消;在它的位置介绍了纪念馆的服务，最后的晚餐。
The new doctrines were not introduced without opposition.新学说并没有介绍没有反对。 The first opponents of the Reformers were from the ranks of their own party.第一反对改革者分别从队伍的自身党。 The peasants could find no reason in the Bible, the sole principle of faith, why they should contribute to their lords' taxes, tithes, and rent, and they refused any longer to do so.农民可以找到没有理由在圣经中，唯一的原则，真诚地，为什么他们应该有助于他们在上议院'税， tithes ，及租金，他们拒绝任何更长的时间才能这样做。 The greatest unrest prevailed everywhere, and was only quelled after long negotiations and some concessions by the Government.最大的不安，到处盛行，才平息了，经过长期的谈判和一些让步，由政府决定。 The Anabaptists were not so easily silenced.该anabaptists没有那么容易压制。 From the Bible, which Zwingli had placed in their hands, they had deduced the most marvellous doctrines, much more radical than Zwingli's and questioning even the authority of the state.从圣经，其中zwingli已放置在他们的手中，他们推导出最奇妙的理论，更为激进的比zwingli的质疑，甚至国家的权力。 Zwingli persecuted them mercilessly with imprisonment, torture, banishment and death; their leader Felix Manz was drowned. zwingli他们无情地迫害与监禁，酷刑，流放和死亡;他们的领导人费利克斯曼茨溺毙。 The war against these visionary spirits was more serious for Zwingli than that against Rome.战争对这些有远见的精神，是更为严重zwingli比对罗马。 At first Rome allowed itself to be soothed by evasive words; the "Lutheran sects" were aimed at and the Zwinglians clung to the word of God, was the information supplied to Clement VII by Zurich on 19 August, 1524.在罗马首次允许自己为缓解所回避的话; “信义教派”的目的和zwinglians坚持上帝的话，是信息提供给克莱门特七，由苏黎世就1524年8月19日。 Soon, however, the breach with the ancient Church was too plain to be doubted.很快，但是，违反与古代教会过于平原是毋庸置疑的。 The cantons of Uri, Schwyz, Unterwalden, Lucerne, Zug, and Fribourg remained true to the old Faith, and offered determined opposition to Zwingli.各州的开放的我们，施维茨州，翁特瓦尔登，琉森，楚格，弗里堡仍然是正确的旧信仰，并提供决心反对zwingli 。 They could not see that Zwingli was more favoured by God than the ancient saints and teachers; in his clerical life he was not superior to others, and he was inclined rather towards disturbance than towards peace.他们不能看到zwingli更喜欢的上帝比古代圣人和教师，在他的文书生活，他并不优于别人，他倾向，而不是对干扰比实现和平。
The Catholic cantons, however, also strove to abolish abuses, issuing in 1525 a Concordat of Faith with important reforms which, however, never found general recognition.天主教各州，不过，也力图取消滥用的情况，在1525年发行1协约的信仰与重要的改革，但从来没有发现普遍承认。 From 21 May to 8 June, 1526, they held a public disputation at Baden, to which they invited Dr. Johann Eck of Ingolstadt. 5月21日至1526年6月8日，他们举行了一次公开的争议在德国巴登，他们邀请博士约翰eck的英戈尔斯塔特。 Zwingli did not venture to appear. zwingli没有风险出现。 The disputation ended with the complete victory for the old Faith, but those who believed that the teaching of Zwingli could be driven out of the world by disputations deceived themselves; it had already taken too deep root.该争议结束与完整的胜利，旧的信仰，但是那些谁认为，教学zwingli可能被赶出了世界disputations欺骗自己，它已采取了过于深深扎根。 In St. Gall the Humanist and burgomaster Vadian worked successfully in Zwingli's interest -- in Schaffhausen, Dr. Sebastian Hofmeister; in Basle, (Ecolampadius. For Berne which, notwithstanding the efforts of Berchtold Haller, had previously maintained a non-committal attitude, the religious disputation held at Zwingli's suggestion, in Jan., 1528, was decisive. Zwingli himself came to the city, and the Catholic cause was but weakly represented. The new doctrines were then introduced as sweepingly into Berne as they had been at Zurich, and many places and counties which had previously wavered followed its example. Zwingli could also point to brilliant successes in 1528 and 1529. He ensured the predominance of his reforms through the "Christian Civic rights", agreed upon between Zurich and the towns of Constance (1527), Berne and St. Gall (1528), Biel, Mulhausen, and Schaffhausen (1529). To compel the Catholic cantons to accept the new doctrines, he even urged civil war, drew up a plan of campaign, and succeeded in persuading Zurich to declare war and march against the Catholic territories. The Catholic districts had endeavoured to strengthen their position by forming a defensive alliance with Austria (1529), the "Christian Union." At this juncture, however, they received no assistance. Berne showed itself more moderate than Zurich, and a treaty of peace was arranged, which, however, was very unfavourable for the Catholics.在圣胆，人文和市长vadian工作，成功地在zwingli的利益-在沙夫豪森博士，塞巴斯蒂安h ofmeister;在巴塞尔， （ e colampadius.为伯尔尼，尽管努力b erchtold哈勒尔，此前保持了非初级的态度，宗教争议举行zwingli的建议，在1月， 1528年，是决定性的。 zwingli自己来到城市，和天主教的原因是，但弱的代表。新理论，然后介绍了作为笼统地到伯尔尼，因为他们已在苏黎世，和许多地方和县先前曾动摇，其次是它的榜样。 zwingli也可以指向辉煌的成就，在1528年和1529年，他的优势，保证了他的改革，通过“基督教的公民权利” ，之间商定的苏黎世和城镇的康斯坦茨湖（ 1527年） ，伯尔尼和圣胆（ 1528 ） ，比尔。 mulhausen ，沙夫豪森（ 1529 ） 。迫使天主教各州接受新的学说，他甚至呼吁内战，制定了一项计划的运动，并成功地说服苏黎世宣战和示威游行，抗议天主教领土。天主教区已尽力，以加强他们的立场，形成一个防御性联盟与奥地利（ 1529 ） ， “基督教联盟”在这个时刻，然而，他们没有收到任何援助。伯尔尼显示本身较为温和，比苏黎世，以及和平条约安排，不过，是非常不利的为天主教徒。
In Zurich Zwingli was now the commanding personality in all ecclesiastical and political questions.在苏黎世zwingli现在是指挥的个性在所有教会和政治问题。 He was "burgomaster, secretary, and council" in one, and showed himself daily more overbearing.他是“市长，局长，和会”在一，并表明自己每天更咄咄逼人。 His insolence indeed prevented an agreement with Luther regarding the doctrine of the Lord's Supper, when a disputation was arranged between the two heresiarchs at Marfurt in October, 1529.他的横蛮，确实阻止一项协议与路德关于学说上帝的晚餐，当一个争议是安排两国之间的heresiarchs在马尔富特10月， 1529年。 As a statesman, Zwingli embarked in secular politics with ambitious plans.作为一个政治家， zwingli开始在世俗的政治与雄心勃勃的计划。 "Within three years", he writes, "Italy, Spain and Germany will take our view". “三年” ，他写道， “意大利，西班牙和德国将采取我们的看法” 。 Even the King of France, whose greatest enemy he had previously been, he sought to win to his side in 1531 with the work "Christianae fidei expositio", and was even prepared to pay him a yearly pension.甚至法国国王，其最大的敌人，他以前，他要求争取到他身边，在1531年的工作与“ christianae信expositio ” ，甚至愿意付出，他每年的退休金。 By prohibiting intercourse with the Catholic cantons he compelled them to resort to arms.禁止性交与天主教各州他强迫他们兵戎相见。 On 9 Oct., 1531, they declared war on Zurich, and advanced to Kappel on the frontiers.关于1531年10月9日，他们宣战，苏黎世，和先进的，以kappel对边疆。 The people of Zurich hastened to oppose them, but met a decisive defeat near Kappel on 11 Oct., Zwingli falling in the battle.人民群众的苏黎世赶紧反对他们，但会见了决定性的失败，近kappel对10月11日， zwingli下降，在战斗中。 After a second defeat of the Reformed forces at Gubel, peace was concluded on 23 Oct., 1531.之后，第二次失败的改革势力在gubel ，和平是结束了对1531年10月23日。 The peace was of long duration, since the Catholic victors displayed great moderation.和平是长期的，因为天主教的胜利者表现出极大的节制。 Zwingli's death was an event of great importance for all Switzerland. zwingli的死亡是一个非常重要的事件为所有瑞士。 His plan to introduce his innovations into the Catholic cantons by force had proved abortive.他计划引进他的一大创举到天主教各州以武力已证明是白费了。 But even Catholics, who claimed the same rights in religious matters as the people of Zurich, regarded him as the "governor of all confederates".但即使是天主教徒，谁声称同样的权利，在宗教事务作为人民的苏黎世，视他为“总督所有confederates ” 。 Zwingli is regarded as the most "liberal" of all the Reformers, and was less a dogmatist than Calvin. zwingli被视为是最“自由”的所有改革者，并少教条主义比卡尔文。 His statue, with a sword in one hand and the Bible in the other, stands near the municipal library at Zurich, which has also a Zwingli museum.他的雕像，与剑在一方面和圣经在另一方面，站附近的市图书馆在苏黎世，其中也有zwingli博物馆。
Heinrich Bullinger (1504-75), Zwingli's successor, undertook the internal development of the new doctrines.王侠布林格（ 1504年至1575年） ， zwingli的继任者，承诺的内部发展的新理论。 His father (also named Heinrich) who was pastor at Bremgarten and embraced the Reformation early, sent Bullinger to Emmerich and Cologne, where he received a thorough Humanistic training.他的父亲（也命名为王侠）谁是牧师在bremgarten和拥护改革的早期，发送布林格，以默里克和科隆，在那里他收到了彻底的人文训练。 Even from his earliest activity as teacher in the Cistercian monastery near Kappel (1523-29) and later as pastor in Bremgarten (1529 31), Bullinger proved himself a zealous lieutenant of Zwingli's.甚至从他最早的活动，作为教师，在修道院修道院附近kappel （ 1523年至1529年） ，后来担任牧师在bremgarten （一五二九三一） ，布林格证明自己是一个热心的中尉zwingli的。 In 1528 he accompanied the latter to the religious disputation at Berne.在1528年，他的陪同下，后者的宗教争议在伯尔尼。 On 9 Dec., 1531, he was chosen as Zwingli's successor, pastor of the Grossmünster at Zurich, a position which he held to the end of his life (1575).关于1531年12月9日，他被选为zwingli的继任者，牧师的grossmünster在苏黎世，这一立场，他举行到去年底，他的生命（ 1575 ） 。 Bullinger regarded union with Luther on the question of the Lord's Supper as his chief task.布林格认为，联盟与路德关于这个问题的上帝的晚餐，作为他的首要任务。 For this purpose he composed in 1536, with Myconius and Grynaeus, the "First Helvetic Confession", a profession of faith which was recognized by the Evangelical towns of Switzerland.为此，他在1536年组成，与myconius和格里诺伊斯， “第一helvetic交代” ，专业的信仰，这是公认的福音城镇瑞士。 In the same year also appeared the "Wittenberg Concordia".在同一年也出现了“维滕贝格迪亚” 。 When Bullinger refused to subscribe to this agreement, which was brought about by Butzer, Luther burst out into abuse of Zwingli.当布林格拒绝订阅这个协议，这是所带来的butzer ，路德水管爆裂，到滥用zwingli 。 The attempt to bring about an agreement between Bullinger and Calvin on this question at Geneva was more successful, the "Consensus Tigurinus" being concluded between them in 1545.企图使之间的协议布林格和卡尔文就这个问题在日内瓦是较为成功的， “没有共识的tigurinus ”正在结束他们之间在1545年。 As the expression of his personal religious conviction Bullinger composed the "Second Helvetic Confession", which was printed in 1566, and was recognized by all the Evangelical churches except that of Basle.作为表达他个人的宗教信念布林格组成的“第二helvetic交代” ，这是印在1566年，并承认所有福音派教会，除了对巴塞尔。
Besides discharging the office of preacher, Bullinger displayed great literary activity.除了履行办公室的布道者，布林格表现出极大的文学活动。 He carried on a large correspondence with several crowned heads, with Lady Jane Grey in London, Vadian, Graubundenn, and many others.他进行了一个大函授与几个加冕元首，与夫人阿珍灰色在伦敦， vadian ， graubundenn ，和许多其他问题。 More than 100 sermons and theological treatises from his pen are known, as well as one drama, "Lucretia and Brutus". 100多说教和神学论文从他的笔是众所周知的，以及作为一个话剧， “柳克丽霞和布鲁” 。 His "Diarium" and his extensive history of the Reformation are still valuable.他的“ diarium ”和他的广泛的历史，改革仍然是有价值的。 It is an undecided question how far his history is independent and how far a compilation of other writings.这是一个悬而未决的问题有多远，他的历史是独立的和有多远汇编的其他著作。 In character Bullinger was particularly hospitable, and many fugitives from England and France found refuge with him.在性格布林格特别好客，许多逃犯从英格兰和法国都找到了避难所与他。 Although less overbearing than Zwingli and Luther, he was still intolerant; he approved the execution of Servetus at Geneva.虽然少咄咄逼人的比zwingli和路德，他仍然是不能容忍;他批准执行塞尔维特在日内瓦举行。 He died on 17 September, 1575.他死于对1575年9月17日。
Zwingli's works were first collected and published by his son-in-law, Rudolf Gwalter, and entitled: "Opera DH Zwingli vigilantissimi Tigurinae ecclesiae Antistitis, partim quidem ab ipso Latine conscripta, partim vero e vernaculo sermone in Latinum translata: omnia novissime recognita, et multis adiectis, quae hactenus visa non sunt" (4 fol. vols., Zurich, 1545; reprinted, 1581). zwingli的作品，首次收集和出版，他的儿子-在法律，鲁道夫格沃尔特，题为： “歌剧生署zwingli vigilantissimi tigurinae ecclesiae antistitis ， partim quidem抗体当然拉丁美洲conscripta ， partim的Vero e vernaculo sermone在latinum translata ： OMNIA公司novissime recognita ，等多重adiectis ， quae hactenus签证非必须遵守“ （ 4随访。卷，苏黎世， 1545年;重印， 1581年） 。 The first complete edition was edited by Melchior Schuler and Johannes Schulthess (8 vols., Zurich, 1828-42).第一次完全版主编梅尔基奥尔舒勒和约翰内斯schulthess （ 8卷，苏黎世， 1828年至1842年） 。 Volumes VII and VIII, containing Zwingli's correspondence, are especially important.卷第七和第八，其中载有zwingli的书信，是特别重要的意义。 A new edition of his complete works prepared by Emil Egli (d. 1908), George Finsler, and Walther Kohler is appearing in the "Corpus Reformatorum", LXXXVIII (Berlin, 1905); three volumes I, II, and VII, have already (1912) appeared.一个新版本，他完成工程编写的埃米尔egli （四1908 ） ，乔治芬斯勒，和瓦尔特科勒是出现在“语料库reformatorum ” ， lxxxviii （柏林， 1905 ） ;三册一，二和七，已（ 1912 ）出现。
Publication information Written by Wihelm Jos. Meyer.出版的资料，撰写wihelm jos.迈耶。 Transcribed by Tomas Hancil and Joseph P. Thomas.转录由托马斯汉奇尔和约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume XV.天主教百科全书，货量十五。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1912. nihil obstat ， 1912年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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