Heinrich Bullinger 1504-75: Man of Reconciliation
Synopsis:
From today's vantage point, Heinrich Bullinger's life and work can be
seen to make the point that modern democracy is not just an enlightenment
experiment of recent vintage, but a tradition with roots in Scripture
and Socratic speculative, yet practical, philosophy. This paper highlights
the ancient origins of democracy and science to promote a history based,
integral understanding of our present moment in time. A more adequate
understanding of the present may lead to foresight and a realistic assessment
of science-and- democracy's possibilities within the order of time.
For Heinrich Bullinger, who managed to reconcile faith and reason, a
failure to pursue the ameliorative prospects of science-and-democracy
may be but a sign of an irrational, perhaps even unforgivable lack of
courage and gratitude for philosophy's gifts.
Today, Heinrich
Bullinger is not so much known as Calvin's influential older friend,
or the continental reformation's most distinguished spokesman-statesman;
nor as prodigious writer who adapted ancient forms to modern needs,
but rather for salvaging, after Zurich's military defeat in 1531, the
remains of Huldrych Zwingli's democratic reforms. Both men's pursuit
of a just society, with liberty and prosperity for all, is buttressed
by their single-minded belief in the Word's power of intelligent persuasion,(1)
an article of belief already promoted, mutatis mutandis, by Plato in
the Timaeus. The key passage reads "The generation of this cosmos
came about through a combination of necessity and intelligence. Intelligence,
controlling necessity, persuaded her to lead toward the best the greater
part of the things coming into being; and in this way this universe
was put together from the beginning, through necessity yielding to intelligent
persuasion." (Timaeus. 48) The proof of reason's role in the shaping
of the cosmos, at least according to Plato's probable account of how
it all happened, is furnished for the human eye by the evidence of the
whole creation's formidable and exquisite beauty. This beauty is not
only proof of reason's cunning but, perhaps more importantly, of the
Creator's unalloyed goodness.(2)
The
belief in the beneficial powers of intelligent persuasion, which is
at the heart of classical rationalism, is arguably the enthymeme, i.e.,
underlying tacit premise, of the brave and precarious democratic interludes
during classical and modern times. With fundamentalist movements gathering
force around the globe, and communication technologies providing crude,
as well as subtle means for behavior and thought control, a moment of
reflection on democracy's infrequently mentioned rational roots may
be called for. The old slogan "vox populi vox dei", though
often used as an ignoble lie, may well point to mostly dormant rational
capabilities of individual and community self- predication needed to
build a democratic future. To this end, similarities between the political
praxis and theory of places as far apart as Athens is from Zurich, invite
attention. In Zurich, Bullinger's great concern was to steady the precarious
equilibrium of the emerging democracy, poised between the perils of
anarchy and tyranny, by acting in word and deed according to the patient
and conciliatory wisdom intelligence proffers in the Timaeus.(3)
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To
seamlessly assimilate classical pagan notions into Christian Trinitarianism
was still an intellectual challenge in the Cinquecento. But Heinrich
Bullinger could draw liberally on passages from the fathers and
doctors of the Church. Like Luther, though for quite different reasons,
he may also have found support in the work of Gabriel Biel.(4)
In Biel's theology, God's will and reason are said to be in equipoise
since the Creator has limited his absolute power in concert with
the counsel of reason in perpetuity. This self- limitation does
not make divine judgments more accessible to human scrutiny. What
it does is create a new, more reliable framework for stabilized
expectations in which to conduct one's life in a reasonable way. |
The
shrewd advocacy of intelligence in the Timaeus has, over time, shaped
many sensibilities, specially of thinkers and scholars with Augustinian
affinities to time- sensitive concepts of growth, development, and fruition.
Its salutary effect is evident in humanists like Erasmus, and in the
work of both of the Zurich reformers.(5)
These men, even under duress, rely as much as possible
on the irenic powers of intelligent persuasion to forestall confrontations
with blind chance and brute necessity, chaos and fatalistic determinism.
Their hope, though thwarted by collisions with fellow reformers of more
radical stripe, was that through teaching by example the members of
their growing flock the knowledge of intelligent persuasion's ethical
powers, the precarious Odyssey of human conscious life, prefigured in
the Book of Exodus, will overcome the stasis of corruption and stagnation.
Liberated, people's lives will nimbly move ahead in rhythmic harmony
with the accelerating beat of divine providence.
Heinrich
Bullinger tended to express the philosophic belief in the - on balance
over time - benign dynamics of rational persuasion not so much in
classical but in biblical terms. His own existential commitment
was to the second person of the Trinity, the Logos, in whom all
things consist, and who, once incarnate as the historic Christ,
is latent, and sometimes manifest, in the lives of individuals and
their institutions. It does not matter whether one translates Logos
as Word, or Action Verb, as Jerome does with Verbum in the Vulgate,
or prefers Erasmus' rendition of Logos as Sermo , i.e., Language
in its formal and informal communicative modalities. Both, Jerome
and Erasmus, lend support in their respective translations to Bullinger's
momentous reformation slogan "to preach the word of God, is
the word of God".(6)
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With
these eleven syllables, Bullinger encapsulates the Zurich reformation
movement's program. Preachers are called to serve the living word in
spirit and in truth. The sermon, a deliberate, often didactic, sometimes
creative literary genre, is formally conceived by Heinrich Bullinger
as an analogue to the Eucharist itself.(7)
The act of preaching quickens, regardless of which topic is addressed,
in the listener's deep' memory the vivid and redemptive knowledge
of why Christ became man. This knowledge, in turn, gives those who pay
attention a sense of gratitude together with the strength (virtue) to
walk the paths of their lives in the sight of God. Upright and steadfast,
they serve the son by fulfilling the father's terms contained in the
One and Only Eternal Covenant he made with humankind at the beginning,
through the agency of Abraham before the birth of Isaac was announced.
The word of God is to be received the way Abraham did: In ready attention,
with open hospitality, interpreted by the rules of faith and charity,
and heeded, i.e., obeyed. These injunctions notwithstanding, Abraham
also serves as vivid example that he could argue with the Creator and,
by dint of his reasonable appeal to fairness, win the argument. (Genesis
18:16-33)
In
his Brief Report of the One and Only Eternal Testament or Covenant of
God (1534),(8) Heinrich
Bullinger reconciles the Platonic account of reason's teleological role
in the cosmos with Catholic orthodoxy following the humanist program,
exemplified by Erasmus, to return to the primary sources to promote
society's regeneration. This triple approach, incidentally, is consistent
with Huldrych Zwingli's theological position. In the introduction to
the Brief Report Bullinger says "Here you find what is the original
Law of the solidly founded and pure Christian faith: What is in fact
the first and oldest covenant and true service of God: the very goal
of the whole scripture." When, at the dawn of time, the Creator
gave his word to Abraham to be forever the sufficient source, the alpha
and omega, of love and life, provided that we, as partners to the contract,
attempt to keep its terms, an indissoluble partnership was formed.(9)
This alliance, Bullinger insists, reaches across the immeasurable distance
and power differential separating Creator from creature. It descends
without hindrance from the father's free act of love, enabling us in
patience to learn to respond in kind. Based on these premises, Bullinger's
theology does not lend itself to criticism of the Supreme Power, nor
its worldly representatives, and side-steps overt polemic against the
many kinds of Gnosticism alive in Christendom.
Human
identity, according to Bullinger's hypothesis, is founded on the covenantal
partnership. To learn to overcome the odds and come to honor the original
agreement, with the requisite cooperation of grace, is to arrive at
mature selfhood. The primary indispensable human bond is neither instituted
by nature, nor by culture, but by the absolute, the numinous and transcendent.(10)
The firm personal knowledge of this bond, no longer mediated by priest
and ritual, steers the individual's daily conduct toward the ethical
standards to which the human being as child of God aspires. Faith in
the Trinitarian deity, for Bullinger, is not an irrational subjective
mode of experience, but an indispensable rational ingredient of objective
reality capable of setting in motion the regeneration and healing of
human nature,(11)
which finds itself in desperate need of repair. (Cf. OT Jeremiah 17:5-10;
Psalm 25:10. Holy Qur'an 29:41). His understanding of the human situation
vis-a-vis eternity, though stern, is more humane, lucid, rational, and
hopeful than Calvin's teaching of the decretum horribile' and
double predestination' in The Institutes of the Christian Religion
(1536).
As
a theologian and pastor, Heinrich Bullinger, Leutpriester of the church
of Zurich from 1532 to1574, followed prudently in the steps of Theophilus,
sixth Bishop of Antioch ( fl. 180 CE), a great and saintly man, whose
work and life he knew from the Church History of Eusebius. Theophilus
defended the integrity of the young Christian faith against Marcion
and Hermogenes, and, in his three books Ad Autolycum,campaigned against
the superstitions of popular paganism and the entrenched traditions
of magic.(12) For
his defense of the Christian faith, Theophilus relied on the prophetic
testimonies of the Old Testament, and on conceptual-rhetorical innovation.
He is credited to be the first to apply the number three to the Godhead
in public controversy, and to have thus given decisive strength to his
arguments on behalf of apostolic orthodoxy. Theophilus made sure the
center did not crumble amidst the fierce doctrinal conflicts afflicting
the new dispensation. Heinrich Bullinger, allowing for changed circumstances,
does the same.(13)
After having discovered the structural similarity between the law and
the scriptural canon,(14)
he forwards the analogy that just as the whole of the law is contained
in the commandment to love God and neighbor, so the whole of holy script
is already - tam facti quam animi - present in the eternal Covenant.(15)
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The
rest of the Bible amplifies the covenant by revealed passages as
well as inspired prophetic ones. Both are mixed in with historical
and legendary narrations, parables, fables, proverbs, figures, songs,
poems, admonitions, warnings, sermons, letters. All function, inter
alia, as commentaries on the Eternal Covenant, and, ex tempore,
as modifiers that make the covenant's universality explicit, its
terms non- onerous, and, most of all, increasingly accessible to
human understanding. The words of the Bible have been written down
by prophets, chroniclers, apostles and record-keepers to communicate
their meaning, i.e., intent, to any reader who, while heeding the
first commandment, pays undistracted, detached attention to the
words themselves. The responsibility of the Reformation's hour in
the Cinquecento was beyond the shadow of doubt to bring the word
of God to the people in their own languages, and entrust it to their
growing understanding in good faith. |
This
pre-critical teleological view of time and learning Bullinger has in
common with fellow reformers and other notable figures, e.g., Plato's
Socrates, the Dante of the Divine Comedy, and the philosopher Hegel,
at the time when he wrote the Phenomenology of the Spirit.(16)
It forms the foundation of his cultural anthropology and philosophy
of mind. The long range vision, which is this view's defining characteristic,
permits him to circumnavigate many a crisis, write letters of counsel
to people high and low (over twelve-thousand letters are still extant),
and add a conciliatory tone to the politico-religious discussions raging
at his time. Following the reformed fourfold set of principles, solus
Christus, sola scriptura, sola fides, sola gratia', the new quadriga
of interpreting scripture, he rendered the medieval way of reading scripture
obsolete. And by highlighting the canon's design as an open-ended, inclusive
charter for representative democracy, he created a new unity more in
keeping with the new, people based sensibilities and, perhaps, with
the Book's original intent. (Thomas Hobbes, father of modern national
absolutism, transferred the Bible's federal structure to the purely
secular political level, in the Leviathan, 1651). Bullinger shared the
discovery of the Bible's federal structure with Zwingli, Leo Jud, and
Oecolampadius, while being part of Zwingli's team of translators, who
rendered the scriptures, from Hebrew and Greek, for the German speaking
Swiss cantons, and adjacent regions. He brought it to public attention
as a paedagogic principle in his study guide, Studiorum Ratio, published
in 1528, when he was twenty-four.
In
this Study Guide he offers, apart from the new approach for reading
scripture, a Liberal Arts curriculum along the time-honored pedantic
lines of Martianus Capella's Marriage of Philology and Mercury. It takes
a look behind the mask of quotes from Lucian's Dream of Scipio to detect
the traces of the author's anti-traditional stance, which satirizes
the customary eulogies of higher learning, and adds a dry note of consumer
report realism. The Study Guide's democratic upside is that the classical
poets, orators, historians and philosophers, and the biblical canon,
are no longer reserved for people of feudal or ecclesiastical rank,
but accessible to all who wish to prepare their wits for a productive
life as free citizens of the reformed city states. The students' intellectual
independence is encouraged, as is public debate. Small municipal institutions
of higher learning, with teachers of international repute as magnets,
are beginning to open their doors in Zurich to students from at home
and abroad. Some of the best come from England and Scotland, courtesy
of King Edward VI., and John Knox.
The
key that opens the lock of knowledge, according to Bullinger, turns
on a carefully balanced stance of skeptical-ironic detachment, coupled
with the commitment to truth-seeking. To privilege partisan opinion
in one's interpretative endeavors detracts from the pursuit of truth
and puts the emerging reformed canon of scholarly conduct at risk. Though
the individual scholar's interests are personal, and may be rooted in
passion, he, or she, must be able as a professional to reconcile subjectivity
with the discipline of analyzing, in an open-ended way, a text in its
historical setting. Facts must be ascertained, and their presumed significance
adjusted, in light of ongoing research. The fast growing body of knowledge,
just like life itself, is seen as subject to the rule of linear irreversible
time, cheerfully expressed by the protestant slogan "semper reformanda".(17)
The humanist demand for intensive training in classical and biblical
languages becomes the center of the new curriculum, with a strong emphasis,
thanks to Reuchlin's influence, on the study of Hebrew. Linguistic expertise,
however, needs to be employed with a historian's sense for the movement
of time, i.e., the dynamics, or dialectics, of change. The proto-scientific
study of history as development' practiced in Zurich stands as
the timely link between the preceding period's dogmatic scholasticism,
and the experimental method by which Galileo (1564-1642) was able to
lend support to the Copernican theory on how earth and heaven move.(18)
How
the word moves in time, is Bullinger's question. To say it moves dialectically'
is insufficient, since what is meant by dialectic', whether as
noun, or adjective, has not been established: Not by the reputedly rigorous
art of science, nor by the more dubious art of rhetoric. Little wonder
that what the dialectic is said to be invites the liveliest, occasionally
deadliest, proliferation of misunderstandings. From Hellenic times onward,
until today, the dialectic is frequently invoked by philosophers and
propagandists as a deus ex machina' without a fact check how it
functions in the scheme of time and things. Is the dialectic illustrated,
at least in mythical fashion, by Pan, the One, disseminating himself
into the Protean Many while re-absorbing and regenerating the vast progeny
in non-interruptible repetition? Or, more philosophical in diction,
does Nicholas of Cusa's notion of the coincidence of opposites disclose
the dialectic's meaning? Or, last not least, does Proclus' neo-platonic
scheme of the ineluctable sequence, popularized by Hegel, of thesis,
antithesis, synthesis, do it justice?(19)
Whatever the temptations of such speculations, and there are many, Bullinger
steers clear of them.
With
tact and wisdom he instead resolves one of the sharpest conflicts dividing
Protestants. After twenty years of intense controversy over the Lord's
Supper, his conciliatory words move Calvin and Melanchthon, against
all expectations, toward reconciliation with Zwingli's teaching on the
Eucharist, and the signing of the Zurich accord, the consensus Tigurinus
of 1549. To strengthen, and perhaps widen, this accord
Bullinger writes a Summa of the Christian Religion (1556) in ten chapters.
Serene in tone, and a model of clarity, this slender volume becomes
a classic among modern textbooks for religious instruction throughout
Europe. As an exercise in ecumenical diplomacy, as well as a commercial
publishing venture, Bullinger's Summa turns into a remarkable success.
Originally written in German, he translated the work with dispatch into
Latin. And wherever in Europe a regional mother tongue was consolidated
enough to permit a translation, Bullinger's Summa was published in the
indigenous language, censorship notwithstanding, alongside Scripture.
At
the Diet of Augsburg of 1566, the fragile peace among the Imperial,
Papal, and the various contending Protestant Powers was shattered, when
a work from Bullinger's hand served, to the utter amazement of the participating
parties, to rekindle a spirit of comity and generate a longing for peace.
The work that changed the atmosphere at the Diet, A Simple Confession
and Exposition of the Orthodox Faith, is better known as the Second
Helvetic Confession, or the Helvetica Posterior. Bullinger wrote this
confession as a personal
meditation on the word's work in the world, five years
before he was asked to have it printed and forwarded to the Diet.
In this document he quietly consolidates his own experience and
clarifies his understanding of the work of Christ, or the Logos.
Once composed, he shares the re-collection of his innermost knowledge
of scripture as the word of life with a few friends. When the plague
strikes Zurich in 1563, he falls sick, partially recovers, and sends
the document as his testament to the |
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town council. By a chain of small accidental events,
three years later, at the Diet of Augsburg, Heinrich Bullinger's Simple
Confession, fresh off the press, sets the right tone for rapprochement.
The Continental Reformation, which had looked lost when the Diet began,
is granted a new lease on life, and continues in perseverance. The ensuing
peace, though precarious, and at times disturbed, lasts for fifty-two
years.(20) In 1618
war breaks out. Thirty long years of unspeakable suffering later, the
Reformed Church is granted official recognition in the Treaty of Westphalia.
During these times of war, persecution and exile, Bullinger's Simple
Confession, which is in fact a quiet manifesto for personal freedom
and public welfare, was many a reformed community's mainstay of strength,
even a consolation.(21)
Each
of Heinrich Bullinger's religious publications displays, as introduction
or conclusion, a quote from the gospel according to St. Matthew, excerpted
from the account of the transfiguration of Christ in chapter 17:1-9.
The quote itself is the last sentence of verse five, God the Father
speaking: "This is my beloved Son, in whom I am well pleased; hear
ye him." (KJV) The Zurich Bible of 1532 says "This is my dear
son, in whom I am reconciled; listen to him."(22)
The change from being pleased' to being reconciled' is quite
deliberate. It announces the consolidation of a new, perhaps more profound,
and surely more democratic understanding of how human beings are able
to relate to God, to themselves, and their neighbors. In this new relationship,
people are partners in a rational process where they may arrive to have
a deeper trust in themselves, in God and each other. The democratic
intimation manifest in this new translation, where the announcement
of subjective pleasure is superseded by the declaration of objective
reconciliation, confirms human liberty.(23)
A sense of freedom lends individuals and communities
new sources of strength and confidence. Both are needed in times of
crisis as well as in peace, to face the future with an untroubled heart,
and not be afraid of the unfamiliar. Heinrich Bullinger, half a millennium
ago, gave his energies to communicate this new and liberating form of
understanding. He did so, in word and in deed, and by the close fit
of his work with the course of his long, fruitful life.
Finis feliciter
Endnotes
(To return to your place in the paper, click the asterisk at the
end of each endnote)
1. Intelligent persuasion, the demiurge's
helpmate, is, with a touch of whimsey, introduced by Plato in the Timaeus
as the goddess Peitho. Peitho is a minor Greek deity mentioned by Hesiod,
who, in Plato's time, had become assimilated into the majestic figure
of Athena. Peitho's alter ego is the goddess Eris, who represents the
equally important forces of contention. Peitho, in Timaeus' creation
account, persuades the brute force of necessity - Ananke - to yield
to her counsel; she also countervails the impact of chance and moderates
the fickleness of what Plato terms "the errant cause" (Timaeus 47-48e).
The contravention of necessity by teleology is not a ‘natural law' for
Plato, but an aesthetic and ethical accomplishment of the first order.
It is based on vision and brought about through creative craftsmanship
in partnership with the persuasive counsel of intelligence. In modern
times, terms like reason, ratio, or even logos, terms which in the classical
period were commonly understood as teleological, are now taken to be
merely instrumental, functional, or efficient. *
2. Heinrich Bullinger was not really in the habit
of giving voice to his delight in beauty, but there are instances when
he does. In the Helvetica Posterior, chapter 1, section 4, where he
explains why inward spiritual illumination does not preempt external
preaching, he praises the apostle Paul's beautiful development of his
thought, in chapter ten of the Letter to the Romans. *
3. The political theory in the Timaeus is systematized
by Aristotle in the Politics. Peitho's new name is now Phronesis, or
prudent and practical rationality, including ‘pronoia', foresight. Bullinger
was familiar with the Politics.- Keeping up with changing times, he
turned from theory to praxis and organized a reliable and efficient
news service, the Bullinger News, which eventually became the much esteemed
Neue Zuericher Zeitung. *
4. See Heiko A. Oberman, Harvest of Medieval Theology,
Baker Academic Pb. 1983 *
5. The influence of the Timaeus is not often demonstrable
in theology. In poetry it is overt and well-documented. A brilliant
discussion of the importance of Plato's creation dialogue on the sonnet
can be found, e.g., in Phillis Levin's introduction to the new Penguin
Book of the Sonnet: Five-Hundred Years of a Classic Tradition in English;
New York, London, 2001. *
6. "To Preach the Word of God, Is the Word of God"
is the head of Section 4, Chapter 1, of the Helvetica Posterior, or
The Second Helvetic Confession. The original title, Simple Confession
and Exposition of the Orthodox Faith, (1566) is based on the fact that
the Zurich Reformed Church accepts the biblical canon as it was defined
by the Council of Trent in De Canonicis Scripturis, on 8 April 1546.
Bullinger's own comment on the statement "To preach the word of God,
is the word of God" reads as follows: "Wherefore when this Word of God
is now preached in the church by preachers lawfully called, we believe
that the very Word of God is proclaimed, and received by the faithful;
and that neither any other Word of God is to be invented nor is expected
from heaven: and that now the Word itself which is preached is to be
regarded, not the minister that preaches; for even if he be evil and
a sinner, nevertheless the Word of God remains true and good." (Helvetica
Posterior, chapter 1, section 4) The greatest gap between the catholic
and the reformed positions is on the question of whether scriptural
authority belongs to scripture alone, or is in the trusteeship of the
church. There are excellent arguments for either position and argumentation,
thus far, has aggravated rather than settled the point. The Protestants'
siding with scripture led to an ecclesiology subscribing to a more decentralized
notion of ‘church', whose teachings are not monopolistic but pluralistic,
i.e., in harmony with the Augustinian teleological ‘unity in plurality'
projection. The Hellenistic early Christian church, with its doctrinal
flexibility and distinct self-governing bodies, the organizations to
whom the apostle Paul addressed his Letters, is Bullinger's paradigm.
To him ‘reformation' means renewal from the sources, in particular scripture,
to promote the Christian faith's resurgence and diversification, not
heresy. "So faith comes by hearing, and hearing from the Word of God
by the preaching of Christ." Romans 10:17. His ecumenical vision sustained
the scattered reformed congregations in central and Eastern Europe,
many of whom suffered persecution and exile by the combined forces of
Emperor and Pope. It took almost hundred-thirty years, from 1519 to
1648, before the Reformed Church was given official recognition throughout
continental Europe, at the end of the thirty years war, by the Treaty
of Westphalia. *
7. The paradigm for Bullinger's Eucharistic understanding
of the sermon is in Paul's First Letter to the Thessalonians, chapter
one, verse thirteen: "For this cause also thank we God without ceasing,
because when ye received the word of God, which ye heard of us, ye received
it not asthe word of men, but as it is in truth, the word of God, which
effectually worketh also in you that believe." KJV *
8. In the study Fountainhead of Federalism by Charles
S. McCoy and J. Wayne Baker, (Louisville, Ky.: Westminster/John Knox
Press, 1991) there is a translation of the Brief Report on the One and
Only Eternal Covenant from the Latin version De testamento seu foedere
Dei unico et aeterno, published by the Zurich printing house Christoffle
Froschauer in 1534. *
9. The covenantal partnership is an exchange between
two radically unequal parties and the original conception of the contract,
in the first 14 verses of the seventeenth chapter of the Book of Genesis,
is rather blunt. The passage of time and the astonishing success and
increase of human beings attenuates this inequality somewhat. Bullinger
takes the global reach of the covenant for granted. His profound metaphysical
and moral intuition of all human beings' ontological parity has been
corroborated, e.g., by the empirical and historical study, The Gift
(1925) by the Grand Master of French sociology, Marcel Mauss.- The Arabic
notion of mithaq,the primordial covenant, is documented by Annemarie
Schimmel in Mystical Dimensions of Islam, (Chapel Hill, NC, North Carolina
University Press, 1975) p 24, ff. It seems unlikely that Bullinger knew
of the Islamic conception of the primordial covenant. *
10. There is agreement among the reformers, including
Luther, on this point of the human creature's relation to the Creator.
A favorite quote is the blood-curdling fifth verse from the seventeenth
chapter of the Book of Jeremiah: "Thus saith the Lord; Cursed be the
man that trusteth in man, and maketh flesh his arm, and whose heart
departed from the Lord." *
11. Faith is defined by Bullinger in chapter sixteen
of the Helvetica Posterior: "Christian faith is not merely an opinion
or human conviction, but rather an unwavering trust and an open and
constant assent of the heart, as well as a sure laying hold of the truth
of God, as it is set forth in Holy Scripture and in the Apostles' Creed,
indeed a laying hold of God Himself as the highest Good, and especially
of the divine promise, and of Christ who is the substance of all the
promises." G.W. Locher comments "Bullinger is never afraid to talk about
the psychological aspect of the life of faith. But the objective basis
of this life is stated at once: it is not a matter of a pious disposition
of the soul, but of a fundamentally clear and sober grasp of "God's
truth". And we do not have to produce this by some mystical, hermeneutic
or existential act of creation, because it is given to us historically...."(excerpt
from an address given by G.W. Locher on the occasion of the quatercentenary
of the Confessio Helvetica Posterior, published in the "Reformierte
Kirchenzeitung" 107/23,24 in December, 1966.) An English version of
the address was published in Zwingli's Thought, E.J. Brill, Leyden 1981.
*
12. See H. D. Betz, "The Formation of Authoritative
Tradition in the Greek Magical Papryi", Self-Definition in the Greco-Roman
World, eds. B.F. Meyer and E. P. Sanders, (Philadelphia, 1982). *
13. Sternly opposed to the semi-magical and mytho-historical
modes of textual interpretation emanating from Medicean Florence, Bullinger
calls on biblicists and humanists to follow in their interpretations
the rules of the Socratic method. Dialectical reasoning and elenctic
critique are the appropriate tools to ferret out, as well as validate,
the most probable sense(s) of a passage. With this objective epistemological
stance of scholarly reading, informed by the intimate knowledge of classical
rhetoric, Heinrich Bullinger anticipates Spinoza's historico-critical
approach to scripture in the Political Theological Treatise (1670).
Spinoza's thought, in turn, gives further impetus to the Zurich Reformation's
secularizing tendencies, linking Heinrich Bullinger's exegetical reading
rules to the pragmatic scientific method as set forth by Charles Sanders
Peirce. A study devoted to tracing the affinities between Bullinger's
critical, yet also figurative, reading rules with Peirce's formulation
of the scientific method, triadic logic and theory of signs (semiotics),
has yet to be furnished. Such a study could be profitably extended to
the present by including Josiah Royce's triadic hermeneutics, and its
importance in turn for the communication theory and praxis of his student
Norbert Wiener, the father of cybernetics and the information revolution.
*
14. The Zurich Reformed Church under Bullinger accepted
already in 1532 the same books of scripture as canonical, which were
decreed as such, under threat of anathema, by the Council of Trent in
1546. *
15. ‘Tam facti quam animi', i.e., ‘as much in fact
as in intention' is ‘shorthand' for Bullinger's elaborate argument,
given in the Study Guide and in the Brief Report, that the covenant
is a historic factum recorded and preserved in writing. The covenant
is not myth, poetic fancy, illusionist projection, wishful thinking,
meta-history, or religious mumbo-jumbo, but the most salient fact on
record that ought to be taken into account in accord with the words
of King David: "All the paths of the Lord are mercy and truth unto such
as keep his covenant and his testmonies." Psalm 25:10, KJV *
16. The enthymeme that grounds this shared view
is scriptural as well as classical. Two quotes may be useful to shed
their own light on the heterogeneity of the Western intellectual tradition.
From scripture "The light shineth in the darkness and the darkness comprehended
it not." (John 1:5) easily comes to mind; from the ‘pagan' classics
the most relevant citation may be "....god invented sight and gave it
to us that we might observe the orbits of intelligence in the heavens
and apply them to the revolutions of our own understanding. For there
is kinship between them..." Timaeus 47b,c. *
17. Acting on this instruction to keep reforming,
Bullinger revises, and enlarges, his teaching on the covenant of 1534,
in his Summa of the Christian Religion of 1556: "Man is created as good;
fell by his own guilt; and is preserved and lifted up again by the grace
of God. Scripture testifies that God accepted humankind, made a covenant
with us and erected it in lasting terms. He began the covenant with
Adam, prolonged it with Noah, clarified it with Abraham, renewed it
in writing with Moses, and concluded it through Jesus Christ. The Articles
of this covenant are: God desires and wills to be our God He desires
and wills to give us everything sufficient for life Through Christ he
wants to perfect us And communicate to us all heavenly treasures. What
does God require in return: That we cling only to him That we have no
other gods beside him That we trust only in him; worship him, pray to
him, honor him; stay faithful to him And walk in his commandments."
The sacraments of baptism and the Eucharist are the ‘seals' of this
document. All those who abide by the covenant are faithful servants
and allies (partners) of God. They also form the body of the true, eternal,
and, under temporal conditions, perfectly unknowable Invisible Church.
To accept the uncertainty about one's eventual destination is an act
of faith. On the theological question of membership in the Ecclesia
Invisibilis, Heinrich Bullinger moved from a position close to Origen's,
that articulates a belief in the ultimate redemption of all members
of humankind (Apocatastis) to a less inclusive one. In the Helvetica
Posterior inclusivity and exclusivity are kept in precarious balance,
subtly tipped in favor of the former. *
18. Copernicus' treatise De Revolutionibus Orbium
Caelestium (1543) assumes the earth's twofold movement, diurnal rotation
and annual solar circumnavigation. Empirical research and painstaking
measurements by Tycho Brahe and Galileo supported the Copernican theory
which was not only new, and thus upset a ‘true' world view, but also
significantly more complex than Ptolemy's system. *
19. The reductive and misleading nature of Proclus'
triadic schema, which served Comte, Hegel and Marx as the reliable ‘engine
of history,' has been exposed and discredited. Schemata of historical
determinism are the modern ideological mind's substitutes for superstition.
*
20. Although Bullinger would be the last man to
attribute parts of this conflict abatement to any effort of his own,
he may not be entirely adverse to reading the historical record with
the quote from the Timaeus in mind which is the Leitmotif of this essay
on Democratic Intimations of the Continental Reformation: "The generation
of this cosmos came about through a combination of necessity and intelligence.
Intelligence, controlling necessity, persuaded her to lead toward the
best the greater part of the things coming into being; and in this way
the universe was put together from the beginning, through necessity
yielding to intelligent persuasion." ( Timaeus, 48) *
21. A more recent example of the Helvetica Posterior's
relevance to history can be found in the spark which ignited the uprising
that toppled the Ceausescu government at the end of the Cold War. The
Reverend Laszlo Tokes, pastor of the Reformed Church in Timisoara, protested
against Ceausescu's tyrannical regime on behalf of the Hungarian community
in Transylvania. The Bucharest government's crackdown led to intense
nationwide unrest. The Hungarian Reformed Church's official confession
in exile, whether in Rumania, or the US, is still the Helvetica Posterior.-
A brief account of the fall of the Ceausescu regime is given in two
articles in TIME magazine of 1/1/1990. *
22. The quote reads in modern German "Das ist mein
lieber Sohn, in dem ich versoehnet bin; ihm seid gehoerig." In Latin
Bullinger often uses a more elaborate version "Hic est filius meus delectus
in quo placata est anima mea, ipsum audite" that reads in English "This
is my beloved son in whom my soul is reconciled; listen to him." Listening
has two components: one is to pay attention, the other is to obey. Both
meanings operate jointly in the brief injunction. *
23. The new spiritual-intellectual insight contained
in the Zurich Bible's rendition of Matthew 17:5 shows that Zwingli and
the members of his translation team knew by heart Paul's letter to the
Galatians. *