(67 Theses or Conclusions)
A.D. 1523
These Theses of Ulrich Zwingli (1484-1531) were publically discussed and successfully defended at the religious conference in Zurich, Jan. 29, 1523, and prepared the way for the introduction of the Reformation in German Switzerland. They exhibit the first creed of the Reformed Churches (seven years older than the Lutheran Confession of Augsburg). Their form, consisting of brief, concise propositions, is much better adapted for a creed than the lengthy argumentative discussions of many later and more authoritative confessions. (from Philip Schaff, The Creeds of Christendom, Vol III, p. 197.)
-+ the English translation is my own - LGM +-
I. Quicunque Evangelion nihil esse dicunt, nisi ecclesiæ calculus et adprobatio accedat, errant, et Deum blasphemant.
Everyone who says that the Gospel is nothing without the calculation and confirmation of the Church, errs and blasphemes God.
II. Summa Evangelii est, quod Christus Filius Dei vivi notefecit nobis voluntatem Patris cœlestis, et quod innocentia sua nos de morte æterna redemit, et Deo reconciliavit.
The summary of the Gospel is that Christ, the Son of the living God, has made known to us the will of the heavenly Father, and that by his guiltlessness he has redeemed us from eternal death reconciled us to God.
III. Hinc sequitur Christum esse unicam viam ad salutem omnium, qui fuerunt, sunt et erunt.
Hence it follows, Christ is the only way to salvation for all who were, are now, or shall be.
IV. Quicunque aliud ostium vel quærit vel ostendit, errat; quin animarum latro est et fur.
Everyone who either seeks or points to another door, errs; in fact he is a robber and thief of of the soul.
V. Quicunque ergo alias doctrinas Evangelio vel æquant vel præferunt, errant, nec intelligunt quid sit Evangelion.
Therefore everyone who either makes equal to or gives preference to other doctrines, errs, and does not understand what the Gospel is.
VI. Nam Christus Jesus dux est et imperator, a Deo toti generi humano et promissus et præstitus:
For Christ Jesus is both the promised and furnished guide and ruler from God to all born human:
VII. Ut sit ipse salus et caput omnium credentium, qui corpus eius sunt, quod quidem absque ipso mortuum est, et nihil potest.
As he is himself the salvation and head of all who are believing, who are his body, which is indeed dead and can do nothing without him.
VIII. Ex his sequitur, quod omnes, qui in isto capite vivunt, sunt membra et Filii Dei. Et hæc est ecclesia seu communio sanctorum, sponsa Christi, ecclesia catholica.
From this it follows that all who live in that head, are members and children of God. And this is the church or communion of saints, the bride of Christ, the catholic church.
IX. Quemadmodum membra corporis sine administratione capitis nihil possunt, sic in corpore Christi nemo quidquam potest sine capite eius, Christo.
Just as the members of a body can do nothing without a governing head, so also no one can do anything in the body of Christ without Christ, its head.
X. Quum membra absque capite aliquid operantur, ut, dum sese lacerant aut perdunt, demens est homo: sic, dum membra Christi sine capite Christo aliquid tentant, insana sunt, sese gravant et perdunt imprudentibus legibus.
As a man is demented when members of his body operate without the head, tearing or wounding himself, so are the members of Christ insane without Christ, their head. When they try to do something they beat and wound themselves with ignornant laws.
XI. Colligimus hinc Ecclesiasticorum (quos vocant) traditiones et leges, quibus fastum, divitias, honores, titulos legesque suas fulciunt et defendunt, causam esse omnis insaniæ; nam capiti Christo non consonant.
From this we hold that the traditions and laws of the so-called ecclesiastics, with their pride, honors, riches, titles, and laws, which they prop up and defend, to be the cause of all folly; for they are not consonant with Christ, the head.
XII. Adhuc ergo insaniunt non pro capite, quod per gratiam Dei pii omnes summo studio conantur erigere, sed quod non permittuntur insanire et fuere. Volunt enim pii soli capiti Christo auscultare.
Therefore still they rave, not on behalf of the head, with respect to which, by the grace of God, all the pious try to stimulate the greatest zeal, but because they are not permitted to act insane. Indeed the pious only want to listen to the head, Christ.
XIII. Verbo Dei quum auscultant homines, pure et sinceriter voluntatem Dei discunt. Deinde per Spiritum Dei in Deum trahuntur et veluti transformantur.
When men listen to the word of God, they learn the pure and sincere will of God. Then by means of the Spirit of God they are drawn to God and likewise transformed.
XIV. Summo igitur studio hoc unum in primis curent omnes Christiani ut Evangelium Christi unice et synceriter ubique prædicetur.
Therefore, with highest zeal, all Christians should do their utmost, so that everywhere the Gospel of Christ is proclaimed singularly and sincerely.
XV. Qui credit Evangelio, salvus erit; qui non credit, condemnabitur. Nam in Evangelio omnis veritas clarescit.
He who believes in the Gospel will be saved; he who does not believe will be condemned. For in the Gospel all truth is made clear.
XVI. In Evangelio discimus, hominum doctrinas et traditiones ad salutem nihil esse utilies:
In the Gospel we learn that human doctrines and tradition are not useful to salvation:
XVII. Christus unicus æternus et summus est sacerdos. Qui ergo se pro summis sacerdotibus venditant, gloriæ et potentiæ Christi adversantur, et Christum rejiciunt.
Only Christ is the eternal high priest.Therefore they who claim for themselves the glory and power of the high priesthood; they oppose Christ and reject him.
XVIII. Christus qui sese semel in cruce obtulit hostia est et victima satisfaciens in æternum pro peccatis omnium fidelium. Ex quo colligitur, missam non esse sacrificium, sed sacrificii in cruce semel oblati commemorationem et quasi sigillum redemptionis per Christum exhibitæ (effectæ).
Christ, who offered himself one-time on the cross, is the sacrifice and victim making eternal satisfaction for the sins of all the faithful. From this it follows the Mass is not a sacrifice, but a remembrance of the one-time sacrifice offered on the cross and, as it were, a seal of the redemption which Christ produced (effected).
XIX. Christus unicus est Mediator inter Deum et nos.
Christ alone is the Mediator between God and us.
XX. Omnia nobis per Christum et in nomine Christi præstat Deus. Hinc sequitur, nobis extra hanc vitam intercessore præter Christum nullo opus esse.
God supplies everything to us through Christ and in Christ's name. From this it follows, no other intercessor except Christ is needed for us beyond this life.
XXI. Quum mutuo pro nobis hic in terris oramus, in hoc (ita) facere debemus, quod per solum Christum omnia nobis dari confidamus.
When we pray for one another here on earth, which we ought to do, we have confidence that all things are given to us, through Christ alone.
XXII. Christus est nostra iustitia. Hinc consequitur, opera nostra eatenus esse bona, quatenus sunt Christi; quatenus vero nostra, non esse vere bona.
Christ is our righteousness. Thus it follows, our works are good only so far as they are Christ's; so far as they are truly ours, they are not truly good.
XXIII. Quod Christus substantiam hujus mundi et fastum contemnit, docet, quod hi, qui, sub Christi titulo divitias ad se rapiunt, ipsum magna infamia afficiunt, quum cupiditatis suæ et luxus eum patronum faciunt.
Since Christ holds in contempt the wealth and haughtiness of this world, this shows that those who seize riches for themselves under the title of Christ cause him great dishonor because they make him the defender of their greed and luxury.
XXIV. Christianorum nullus ad ea opera, quæ Christus non præcepit, adstringitur; quolibet tempore, quolibet cibo vesci potest. Consequitur ergo literas, quas pro caseo et butyro dant pontificii, Romanas esse imposturas.
No christian is required to perform those works which Christ did not command; he is allowed to eat all food at any time. It follows therefore that the pontifical writings concerning cheese and butter are a Roman sham.
XXV. Tempus et locus in potestate sunt hominis, non homo in illorum potestate. Qui ergo tempus et locum (tempore et loco) alligant, Christiana libertate pios fraudant et spoliant.
Time and place are in the power of man; no man is in their power. Therefore, they who hinder time and place defraud and rob Christians of their pious freedom.
XXVI. Nihil magis displicet Deo quam hypocrisis. Hinc discimus hypocrisim esse gravem, et impudentem audaciam quidquid sanctum se simulat coram hominibus. Hic cadunt cuculli, signa, rasus vertex, etc.
Nothing displeases God more than hypocrisy. From this we learn that everything that simulates holiness before men is a serious and impudent audacity. This destroys cowls, insignias, tonsures, etc.
XXVII. Omnes Christiani fratres sunt Christi, et fratres inter sese, patrem ergo super terram (in terris) vocare non debent. Hic cadunt factiones et sect.
All Christians are brothers of Christ, and brothers to each other, therefore no one on earth should be called father. This destroys factions and sects.
XXVIII. Quidquid Deus non vetat et permittit, juste fit. Ex quo discimus matrimonium omnibus ex æquo convenire.
Everything is lawful which God permits and does not forbid. From this we learn marriage to be appropriate for all.
XXIX. Qui Ecclesiastici vulgo seu spirituales vocantur, peccant, dum, posteaquam senserint castitatem sibi a Deo negatam, non uxores ducunt aut nubunt.
Those ecclesiatics called common or spiritual sin, after realizing that God denied them chastity, do not regard and marry wives.
XXX. Qui vovent castitatem, stulta præsumptione et puerili arrogantia tenentur. Qui ergo ab eis vota hujusmodi vel exquirunt vel oblata recipiunt, injuriam eis faciunt et tyrannidem in simplices exercent.
Those who vow chastity represent foolish presumption and childish arrogance. Therefore those who by their vows seek or accept an oblation, injure and simply oppress themselves.
XXXI. Excommunicationem nemo privatus ferre potest, sed ecclesia in qua excommunicandus habitat una cum episcopo.
No private person is able to impose excommunication, except the church only, in which the one to be excommunicated lives, along with the bishop.
XXXII. Nemo potest nec debet excommunicari, quam is, qui sceleribus suis publice offendit.
No one can nor ought to be excommunicated, except he who publicly offends with crimes.
XXXIII. Ablata injuste non templis, monasteriis, non monachis aut sacerdotibus, sed pauperibus danda sunt, si iis quibus ablata sunt restitui commode non possunt.
That which is obtained unjustly is not to be given to churches, monasteries, or to priests; if it cannot be returned in due time to those from whom it is obtained, it is to be given to the poor.
XXXIV. Potestas quam sibi Papa et Episcopi, cæterique quos spiritales vacant, arrogant, et fastus, quo turgent, ex sacris literis et doctrina Christi firmamentum non habet.
The power, which, the Pope, Bishops, and the others who are spiritually empty and swollen with pride, claim for themselves, does not have support from the sacred writings and teachings of Christ.
XXXV. Magistratus publicus firmatur verbo et facto Christi.
The public magistrate is established by the word and act of Christ.
XXXVI. Jurisdictio aut juris administratio, quam sibi dicti spirituales arrogant, tota magistratus sæcularis est, si modo velit esse Christianus.
The judicial authority or administration of justice, which the so-called priesthood claims, totally belongs to the secular magistrate, if only he seeks to be Christian.
XXXVII. Magistratibus publicis omnes Christiani obedire debent nemine excepto.
All Christians ought to obey the public magistrates, without exception.
XXXVIII. Modo contra Deum nihil præcipiant!
But only if they order nothing against God!
XXXIX. Leges magistratuum ad regulam divinae voluntatis sunt conformand, ut oppressus et vim passos defendant et ab injuria asserant, etiam si nemo queratur.
The laws of the magistracy are to
conform to the
rule of the divine will, so that they defend the oppressed and
powerless, and also they protect from injury those against whom no one
has made a complaint.
XL. Magistratus jure duntaxat occidere possunt, atque eos tantum qui publice offendunt, idque inoffenso Deo, nisi Deus aliud præcipiat.
By right the magistrate alone can impose the death penalty only on those who offend publicly, and if God does not command something else, they do not offend God.
XLI. Quum illis, pro quibus rationem reddere coguntur, consilia et auxilia legitime administrant, debent et illi ipsi magistratibus subsidia corporalia.
They are compelled to render an account before God that they give legitimate counsel and help; also, these very magistrates should provide physical support.
XLII. Quando vero perfide et extra regulam Christi egerint, possunt cum Deo deponi.
If truely they should act unfaithfully and outside the rule of Christ, they may be deposited with God.
XLIII. Hujus regnum optimum est et firmissimum qui ex Deo et cum Deo regnat; hujus vero pessimum et infirmissimum qui sua libidine.
The Power of one's rule is best and most stable when it is from God and with God; and worst and weakest when it is from one's own desire.
XLIV. Veri adoratores invocant Deum in spiritu et veritate, corde orantes, non clamore coram hominibus.
True worshippers call upon God in spirit and truth, praying with their hearts, not clamoring before men.
XLV. Hypocritæ omnia opera sua faciunt ut videantur ab hominibus; propterea mercedem suam hic recipiunt.
Hypocrites do all their works in order that they are seen by men; therefore they receive their rewards here.
XLVI. Cantiones ergo, seu verius boatus, qui in templis sine devotione pro mercede fiunt, aut laudem aut quæstum ab hominibus quærunt.
Thus singing, or actual bellowing, which occurs for pay in chuches without devotion, is done either for praise from men or for material gain.
XLVII. Potius mortem eligere debet homo, quam Christianum offendere aut pudefacere.
It is better for a man to choose death, rather than offend or disgrace a Christian.
XLVIII. Qui ex infirmitate aut ignorantia absque causa vult offendi, non patiamur ut is infirmus et ignorans maneat; sed demus operam ut rite edoctus firmus tandem evadat, nec peccatum ducat quod peccatum non est.
We should not permit one, who due to weakness or ignorance is willing to be offended without cause, to remain weak and ignorant; rather we should help him in order that he be duly taught well, and as a result avoid considering sinful what is not sinful.
XLIX. Maius et gravius scandalum non puto, quam quod sacerdotibus matrimonio legitimo interdicitur; concubinas et scorta habere accepta ab eis pecunia permittitur.
I know of no greater and graver scandal than which legal marriage is forbidden to priests but it is permitted for them to have concubines and harlots due to their money.
L. Solus Deus peccata remittit, idque per solum Christum Jesum Dominum nostrum.
God alone pardons sins, and that only through Christ Jesus our Lord.
LI. Qui remissionem peccatorum creatur tribuit, Deum gloria sua spoliat et idololatra est.
Whoever grants the creature forgiveness of sins, robs God of His glory and is an idolater.
LII. Confessio ergo, quæ sacerdoti aut proximo fit, non pro remissione peccatorum, sed pro consultatione haberi debet.
Therefore, confession which is made to a priest or a neighbor, is not for forgiveness of sins, but for seeking advice.
LIII. Opera satisfactionis a sacerdote imposita humanæ sunt traditionis (excepta excommunicatione); peccatum non tollunt, sed aliis in terrorem imponuntur.
Works of satisfaction imposed by a priest are of human tradition (excepting excommunication); they do not remove sin, but impose others in terror.
LIV. Christus dolores nostros et omnes labores nostros tulit; qui vero operibus pœnitentialibus tribuit, quod Christi solius est, errat et Deum blasphemat.
Christ bears all our sufferings and struggles; truly he who attributes to works of penance what is Christ's alone, errs and blaphemes God.
LV. Qui vel unicum peccatum pœnitenti remittere negat, is non Dei nec Petri, sed Diaboli vicem tenet.
He who refuses to pardon even one sin of a penitent person, is not representing God or Peter, but the Devil.
LVI. Qui quædam tantum peccata idque pro mercede aut pecunia remittunt, Simonis et Balaami socii sunt, et veri Satan legati.
He who pardons certain sins for money or property, is allied with Simon and Balaam, and is the very ambassador of Satan.
LVII. Scriptura sacra purgatorium post hanc vitam nullum novit.
The Holy Scripture knows nothing of a purgatory after this life.
LVIII. Defunctorum judicium soli Deo cognitum est.
The sentence of the dead is known solely to God.
LIX. Quo minus de hisce rebus nobis revelat Deus, hoc minus nobis pervestigandæ sunt.
The less God reveals to us about these things, the less they should explored by us.
LX. Si quis, pro mortuis sollicitus, apud Deum gratiam eis implorat aut precatur, non damno; sed tempus de hoc definire (septennium pro peccato mortali), et propter quæstum mentiri, non humanum est, sed diabolicum.
I do not condemn one worried about the dead, who calls or prays to God for grace for them; but to assert a period of time for this (a period of seven years for a mortal sin), and to lie for the sake of profit, is not humane, but diabolical.
LXI. De charactere, quem postremis hisce temporibus excogitarunt sacrifici, nihil novit divina Scriptura.
The divine Scripture knows nothing concerning the character of the sacrifices which they have invented in recent times.
LXII. Scriptura alios presbyteros aut sacerdotes non novit quam eos qui verbum Dei annunciant.
Scripture knows of no presbyters or priests than those who proclaim the Word of God.
LXIII. Illis vero presbyteris, de quibus diximus, qui Verbum Dei prædicant, Scriptura divina jubet, ut necessaria ministrentur.
Divine Scripture commands the neccessities of life to those presbyters, about whom we speak, who proclaim the Word of God, so that they may serve.
LXIV. Qui errorem agnoscunt, illis nihil damni inferendum, ferantur autem donec in pace decedant, deinde sacerdotiorum bona juxta Christianam caritatem ordinentur.
No fine should be imposed on those who acknowledge their errors, rather they should have peace until they depart, then their goods should be administered with Christian love.
LXV. Qui errorem non agnoscunt nec ponunt, Deo sunt relinquendi, nec vis corporibus illorum inferenda nisi tam enormiter ac tumultuose se gerant, ut parcere illis magistratui salva publica tranquillitate non liceat.
Those who do not recognize nor consider their error, are abandoned to God; physical violence will not be inflicted on them unless they conduct themselves immodestly and violently, because the magistracy cannot be permitted to refrain from keeping sound public tranquility.
LXVI. Humilient se illico quicunque in Ecclesia sunt præfecti, crucemque Christi (non cistam) erigant; aut perditio eorum adest, nam securis radici arboris est admota.
They must humble themselves immediately and no matter what they were put in charge of the church; and they must erect the cross of Christ (not the money box) or ruin will eat them up, for the axe is laid to the root of the tree.
LXVII. Si cui libet disserere mecum de decimis, reditibus, de infantibus non baptizatis, de confirmatione, non detrectabo colloquium.
If anyone wants to discuss with me about the
interest rates, tithes, about unbaptized infants, about confirmation, I
will discuss in conversation.