Artickel, so herr Vlrich Zwinly auff Dornstag vor Liechtmeß Anno. M.D.XXiij. offentlich disputiert, vnd mit der Euangelischen warheit behalten hatt. Furschrifft eines ersamen Raths der Stat Zürich, an alle Pfarherr, Leutpriester, Seelsorger vnd Predicanten jrer herrschafft, newlich außgangen. Ulrich Zwingli.
Artickel, so herr Vlrich Zwinly auff Dornstag vor Liechtmeß Anno. M.D.XXiij. offentlich disputiert, vnd mit der Euangelischen warheit behalten hatt. Furschrifft eines ersamen Raths der Stat Zürich, an alle Pfarherr, Leutpriester, Seelsorger vnd Predicanten jrer herrschafft, newlich außgangen.
Artickel, so herr Vlrich Zwinly auff Dornstag vor Liechtmeß Anno. M.D.XXiij. offentlich disputiert, vnd mit der Euangelischen warheit behalten hatt. Furschrifft eines ersamen Raths der Stat Zürich, an alle Pfarherr, Leutpriester, Seelsorger vnd Predicanten jrer herrschafft, newlich außgangen.
Artickel, so herr Vlrich Zwinly auff Dornstag vor Liechtmeß Anno. M.D.XXiij. offentlich disputiert, vnd mit der Euangelischen warheit behalten hatt. Furschrifft eines ersamen Raths der Stat Zürich, an alle Pfarherr, Leutpriester, Seelsorger vnd Predicanten jrer herrschafft, newlich außgangen.

Artickel, so herr Vlrich Zwinly auff Dornstag vor Liechtmeß Anno. M.D.XXiij. offentlich disputiert, vnd mit der Euangelischen warheit behalten hatt. Furschrifft eines ersamen Raths der Stat Zürich, an alle Pfarherr, Leutpriester, Seelsorger vnd Predicanten jrer herrschafft, newlich außgangen.

Erfurt(?): Michel Buchfürer, 1523.

Price: $18,000.00

Quarto: [8] p.

FOURTH(?) PRINTING (printed in the year of the first).

Modern wrappers. A fine copy, leaves very lightly toned. Large woodcut arms on title page.

The very rare (fourth?) printing of Zwingli’s Sixty-seven Articles, printed in the year of the Zurich disputation and the first Zurich edition.

“The Sixty-seven Articles are the first public statement of the Reformed faith. They resemble the Ninety-five Theses of Luther against indulgences, which six years before had opened the drama of the German Reformation; but they mark a great advance in Protestant sentiment, and cover a larger number of topics. They clearly teach the supremacy of the Word of God as the only rule of faith; they reject and attack the primacy of the Pope, the Mass, the invocation of saints, the meritoriousness of human works, the fasts, pilgrimages, celibacy, purgatory, etc., as unscriptural commandments of men.”(Schaff-Herzog)

The First Zurich Disputation took place on January 27th, 1523. One of the reasons publicly set out for the disputation was that Zwingli, who had become an increasingly controversial but influential figure, had been denounced in general terms as a traitor and heretic. But the disputation was not a trial. Zurich had been challenged to prove its orthodoxy and in response, the newly-elected city council put out a counter-challenge, and set the terms for debate, terms that were remarkable in several respects. Scripture, rather than the writings of the Fathers and Canonists, was to be the decisive tool by which issues of faith would be decided, the proceedings would be conducted in the German language, and laymen would participate.

Invitations went out to clerics and laymen in Basel, Bern, and the other city-states, to argue and defend the Catholic position. But outside of the clergy within the jurisdiction of Zurich, very few bothered to attend. The Bishop of Constance, who was invited to represent the Church, declined the invitation but did send a delegation.

The debate was stage-managed, one-sided, and unfair to the Catholics. The Sixty-seven articles that Zwingli was to present were circulated only a day in advance and the Bishop’s vicar general, Johann Fabri, who was forbidden to discuss high theology before laymen, was unable to debate Zwingli.

“It is astonishing that this specially convened council meeting was to decide what was and what was not scriptural, and was to sit in judgement upon the papacy, tradition and ancient institutions and usages…

“At the center of the 6oo interested parties was Zwingli with a group of friends and supporters, with the folio volumes of the Greek New Testament, the Hebrew Old Testament and the Latin Vulgate open before them. This was, in itself, impressive enough. Long years of study and a powerful memory meant that Zwingli could appeal instantly to any text or passage that supported his contention, and there was almost no one who could challenge his rendering of the Greek and Hebrew into Swiss German, which they all spoke. He also surpassed his possible opponents and critics in his understanding of the many different forms of speech to be found among the prose and poetry of the Divine Word. He was on his own ground; and the chairman, Bürgermeister Max Röist, was his ally…

“Zwingli succeeded in establishing two major principles – that it was the duty of government to control public worship and religious observances, and that the only preaching to be tolerated within its borders was to be such as was compatible with the text of the Bible. The outcome of this first disputation was that the council agreed that Zwingli's sermons should continue and that all clergy within its jurisdiction should adopt the same exclusively evangelical approach. It was a notable achievement but it was not, and was not intended to be, a breach with Rome. Mass continued to be said in Latin as before. The Catholics could, and did, maintain that the Bible was the foundation of the Christian faith and that any departure from it might be heretical: it was all a question of interpretation. Nonetheless, it implied the rejection of papal claims and thus was the first step on the road to a protestant Zurich. Something of what the first disputation meant was seen when the sixty-seven propositions that had been before the assembly were generally available in print.”(Potter)


The articles and opinions below, I, Ulrich Zwingli, confess to have preached in the worthy city of Zurich as based upon the Scriptures which are called inspired by God, and I offer to protect and conquer with the said articles, and where I have not now correctly understood said Scriptures I shall allow myself to be taught better, but only from said Scriptures.
I. All who say that the Gospel is invalid without the confirmation of the Church err and slander God.
II. The sum and substance of the Gospel is that our Lord Jesus Christ, the true Son of God, has made known to us the will of his heavenly Father, and has with his innocence released us from death and reconciled God.
III. Hence Christ is the only way to salvation for all who ever were, are and shall be.
IV. Who seeks or points out another door errs, yes, he is a murderer of souls and a thief.
V. Therefore all who consider other teachings equal to or higher than the Gospel err, and do not know what the Gospel is.
VI. For Jesus Christ is the guide and leader, promised by God to all human beings, which promise was fulfilled.
VII. That he is an eternal salvation and head of all believers, who are his body, but which is dead and can do nothing without him.
VIII. From this follows first that all who dwell in the head are members and children of God, and that it is the church or communion of the saints, the bride of Christ, Ecclesia catholica.
IX. Furthermore, that as the members of the body can do nothing without the control of the head, so no one in the body of Christ can do the least without his head, Christ.
X. As that man is mad whose limbs (try to) do something without his head, tearing, wounding, injuring himself; thus when the members of Christ undertake something without their head, Christ, they are mad, and injure and burden themselves with unwise ordinances.
XI. Hence we see in the clerical (so—called) ordinances, concerning their splendor, riches, classes, titles, laws, a cause of all foolishness, for they do not also agree with the head.
XII. Thus they still rage, not on account of the head (for that one is eager to bring forth in these times from the grace of God,) but because one will not let them rage, but tries to compel them to listen to the head.
XIII. Where this (the head) is hearkened to one learns clearly and plainly the will of God, and man is attracted by his spirit to him and changed into him.
XIV. Therefore all Christian people shall use their best diligence that the Gospel of Christ be preached alike everywhere.
XV. For in the faith rests our salvation, and in unbelief our damnation; for all truth is clear in him.
XVI. In the Gospel one learns that human doctrines and decrees do not aid in salvation.
XVII. That Christ is the only eternal high priest, from which it follows that those who have called themselves high priests have opposed the honor and power of Christ, yes, cast it out.
XVIII. That Christ, having sacrificed himself once, is to eternity a certain and valid sacrifice for the sins of all faithful, from which it follows that the mass is not a sacrifice, but is a remembrance of the sacrifice and assurance of the salvation which Christ has given us.
XIX. That Christ is the only mediator between God and us.
XX. That God desires to give us all things in his name, whence it follows that outside of this life we need no mediator except himself.
XXI. That when we pray for each other on earth, we do so in such manner that we believe that all things are given to us through Christ alone.
XXII. That Christ is our justice, from which follows that our works in so far as they are good, so far they are of Christ, but in so far as they are ours, they are neither right nor good.
XXIII. That Christ scorns the property and pomp of this world, whence from it follows that those who attract wealth to themselves in his name slander him terribly when they make him a pretext for their avarice and willfulness.
XXIV. That no Christian is bound to do those things which God has not decreed, therefore one may eat at all times all food, from which one learns that the decree about cheese and butter is a Roman swindle.
XXV. That time and place is under the jurisdiction of Christian people, and man with them, from which is learned that those who fix time and place deprive the Christians of their liberty.
XXVI. That God is displeased with nothing so much as with hypocrisy; from which is learned that all is gross hypocrisy and profligacy which is mere show before men. Under this condemnation fall hoods, insignia, plates, etc.
XXVII. That all Christian men are brethren of Christ and brethren of one another, and shall create no father (for themselves) on earth. Under this condemnation fall orders, sects, brotherhoods, etc.
XXVIII. That all which God has allowed or not forbidden is righteous, hence marriage is permitted to all human beings.
XXIX. That all who are known as clergy sin when they do not protect themselves by marriage after they have become conscious that God has not enabled them to remain chaste.
XXX. That those who promise chastity [outside of matrimony] take foolishly or childishly too much upon themselves, from which is learned that those who make such vows do wrong to the pious being.
XXXI. That no special person can impose the ban [excommunication] upon any one, except the Church, that is the [full] congregation of those among whom the one to be banned dwells, together with their watchman, i.e., the pastor.
XXXII. That one may ban only him who gives public offence.
XXXIII. That property unrighteously acquired shall not be given to temples, monasteries, cathedrals, clergy or nuns, but to the needy, if it cannot be returned to the legal owner.
XXXIV. The spiritual (so—called) power has no justification for its pomp in the teaching of Christ.
XXXV. But the laity has power and confirmation from the deed and doctrine of Christ.
XXXVI. All that the spiritual so—called state claims to have of power and protection belongs to the laity, if they wish to be Christians.
XXXVII. To them, furthermore, all Christians owe obedience without exception.
XXXVIII. In so far as they do not command that which is contrary to God.
XXXIX. Therefore all their laws shall be in harmony with the divine will, so that they protect the oppressed, even if he does not complain.
XL. They alone may put to death justly, also, only those who give public offence (if God is not offended let another thing be commanded).
XLI. If they give good advice and help to those for whom they must account to God, then these owe to them bodily assistance.
XLII. But if they are unfaithful and transgress the laws of Christ they may be deposed in the name of God.
XLIII. In short, the realm of him is best and most stable who rules in the name of God alone, and his is worst and most unstable who rules in accordance with his own will.
XLIV. Real petitioners call to God in spirit and truly, without great ado before men.
XLV. Hypocrites do their work so that they may be seen by men, also receive their reward in this life.
XLVI. Hence it must always follow that church—song and outcry without devoutness, and only for reward, is seeking either fame before the men or gain.
XLVII. Bodily death a man should suffer before he offend or scandalize a Christian.
XLVIII. Whoever through stupidness or ignorance is offended without cause, he should not be left sick or weak, but he should be made strong, that he may not consider as a sin that which is not a sin.
XLIX. Greater offence I know not than that one does not allow priests to have wives, but permits them to hire prostitutes. Out upon the shame!
L. God alone remits sin through Jesus Christ, his Son, and alone our Lord.
LI. Who assigns this to created beings detracts from the honor of God and gives it to him who is not God; this is real idolatry.
LII. Hence the confession which is made to the priest or neighbor shall not be declared to be a remittance of sin, but only a seeking for advice.
LIII. Works of penance coming from the counsel of human beings (except excommunication) do not cancel sin; they are imposed as a menace to others.
LIV. Christ has borne all our pains and labor. Therefore whoever assigns to works of penance what belongs to Christ errs and slanders God.
LV. Whoever pretends to remit to a penitent being any sin would not be a vicar of God or St. Peter, but of the devil.
LVI. Whoever remits any sin only for the sake of money is the companion of Simon and Balaam, and the real messenger of the devil personified.
LVII. The true divine Scriptures know nothing about purgatory after this life.
LVIII. The sentence of the dead is known to God only.
LIX. And the less God has let us know concerning it, the less we should undertake to know about it.
LX. That mankind earnestly calls to God to show mercy to the dead I do not condemn, but to determine a period of time therefore (seven years for a mortal sin), and to lie for the sake of gain, is not human, but devilish.
LXI. About the form of consecration which the priests have received recent times the Scriptures know nothing.
LXII. Furthermore, they [the Scriptures] recognize no priests except those who proclaim the word of God.
LXIII. They command honor should be shown, i.e. e., to furnish them with food for the body.
LXIV. All those who recognize their errors shall not be allowed to suffer, but to die in peace, and thereafter arrange in a Christian manner their bequests to the Church.
LXV. Those who do not wish to confess, God will probably take care of. Hence no force shall be used against their body, unless it be that they behave so criminally that one cannot do without that.
LXVI. All the clerical superiors shall at once settle down, and with unanimity set up the cross of Christ, not the money—chests, or they will perish, for I tell you the ax is raised against the tree.
LXVII. If any one wishes conversation with me concerning interest, tithes, unbaptized children or confirmation, I am willing to answer.
Let no one undertake here to argue with sophistry or human foolishness, but come to the Scriptures to accept them as the judge (for the Scriptures breathe the Spirit of God), so that the truth either may be found, or if found, as I hope, retained. Amen.
Thus may God rule.

VD 16, Z 815; Finsler 10b (posits Augsburg as the place of printing); see Hase, Buchfürer 24 and Erfurt 633; Pegg 3983; see Panzer, DA 2011, STC 938 and Weller 2744 ff.