Huldreich ZwINGLI’s
CoMMENTARY ON TRUE AND Farsk RELIGION
Essaying to write on true and false religion as displayed by Christians, I am faced at the very start with the danger being judged presumptuous. For I know that there will immediately rise up those who will say that I have not duly considered my capabilities nor weighed the burden. Would that they had minds so wise, and so pure a faith, as to receive my words of explanation with a kindness equal to the composure with which I bear their hasty judgment! What, pray, can anyone more easily expound than the religion which he has in heart of God and to God? Have there not always been persons who have differed in their religious views and who have
[In the first edition this list is at the end of the book.]
been religious in different ways? Certainly there have been those who thought it not worth while to have God in their knowledge, Rom. 1: 28, and, on the contrary, those who did think it worthwhile. Hence disagreement in regard to religion. For into those who counted nothing of greater value than, according to the word of the prophet, Jer. 9:24, to understand and know God, the heavenly Spirit entered with such ample inspiration that they recognized only “the Lord who exerciseth loving-kindness, justice, and righteousness.” But they that, on the other hand, were wise in their own conceit, or mighty, or rich, determined about God as seemed good to themselves; yet, in order not to be esteemed impious, served Him with such worship as pleased themselves, not with that in which He delights. Thus it has gradually come about that many of us have embraced only such a religion as the deceitfulness of human wisdom has ventured to invent and spread abroad; and this is so far from deserving to be called “religion” that it ought more properly to be dubbed “hypocrisy, impiety, and superstition.” It is, therefore, perfectly easy for me to. write on true and false religion as displayed by Christians, and to render an account, as it were, of my faith, since I have drunk it in not from the stagnant pools of human wisdom, but from the living water of the divine Spirit, which is the word of God. Accordingly I care nothing for these critics, for it is not wares of my own that I am displaying, but the goods of the Lord that I offer, which, according to the word of the prophet [Isa. 55:1], one may dispense without money and without price. If any man scorn them, let him scorn; if he make onslaught upon them, he will accomplish no more than the giants of story.
Tur Wonp Religion
Cicero, in the second book of his De Natura Deorum,t
[When Zwingli wrote, the text of the Bible had not yet been divided]
[into verses. In this translation the verse numbers have been added. TCicero De natura deorum, II, 72. Qui omnia, quae ad cultum deorum]
[pertinerent, diligenter retractarent et tamquam relegerent, religiosi dicti]
[sunt ex relegendo, ut elegantes ex eligendo, itemque ex diligendo dili-]
[gentes, etc.]
On True and False Religion a7 thinks that the word “religion” was derived from the verb “relegere,” because the religious carefully considered and, as it were, perused (relegerent) all the things that pertain to the worship of the gods. This meaning of the word will suit us, too; for I take “religion” in that sense which embraces the ^ whole piety of Christians: namely, faith, life, laws, worship, sacraments. And when I distinguish religion from superstition by adding the words “true” and “false,” I do it for this purpose: that, having set before you religion drawn from the true fountains of the word of God, I may offer you superstition also in another cup, as it were, not for anyone to drink of but for him to pour out and shatter. For it is usually the case that we get a clearer idea by comparing together things that are different and contrary than by portraying the one in elaborate detail and keeping the other out of sight; for some men’s minds are so slow or so feeble that they either take in nothing except just what you put before them, or, from fear of prinees, dare not speak out what they have taken in. I will speak plainly. “There are many who, hearing that Christ’s words [Luke 22: 26], But ye shall not be so,” namely, exercising lordship, were said of those whom we call “ecclesiasties,” are yet so unthinking that, when they see a bishop pursuing a course different from what Christ directed, they never say to themselves, This, surely, is contrary to God’s eommand.” Others, again, are so timid that, though they see, they yet dare not proclaim that the thing is wicked. It will, therefore, be worth while, after we have spoken of real and true religion, next to treat of false religion also, that we may not, while constantly engaged in the earnest discussion of true religion, in fact prove irreligious, impious, and unbelieving. For this, we see plainly, is what is happening at this time, when we see that not only certan bishops but also several princes are making laws of this kind: “I want the gospel preached, but according to the letter, without any explanations or comparisons whatever.” Doubtless they have observed that, as I have said, there are many who ponder nothing of their own motion, but if you give them a chance to think, take it and see the difference between religion and superstitionwhich is likely to bring no small damage to these gentry after-
wards. Hence it happens that many hear the word of faith, but are nothing but bundles of superstition. What else is such a proceeding than setting uncracked nuts before little children? Being unable to reach the meat, they lick the shell, till finally in disgust they throw away shell and meat and all.
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