Schaff - History of the Christian Church Vol. 8 - Media Sabda Org

89
at the same time several original features which separate it from the
Calvinistic System. He accepted with all the Reformers the oecumenical
creeds and the orthodox doctrines of the Trinity, and the divine-human
personality of Christ. He rejected with Luther the scholastic additions of
the middle ages, but removed further from the traditional theology in the
doctrine of the sacraments and the real presence. He was less logical and
severe than Calvin, who surpassed him in constructive genius, classical
diction and rhetorical finish. He drew his theology from the New
Testament and the humanistic culture of the Erasmian type. His love for
the classics accounts for his liberal views on the extent of salvation by
which he differs from the other Reformers. It might have brought him
nearer to Melanchthon; but Melanchthon was under the overawing
influence of Luther, and was strongly prejudiced against Zwingli. He was
free from traditional bondage, and in several respects in advance of his age.
Zwingli’s theology is a system of rational supernaturalism, more clear than
profound, devoid of mysticism, but simple, sober, and practical. It is
prevailingly soteriological, that is, a doctrine of the way of salvation, and
rested on these fundamental principles: The Bible is the only sure directory
of salvation (which excludes or subordinates human traditions); Christ is
the only Saviour and Mediator between God and men (which excludes
human mediators and the worship of saints); Christ is the only head of the
Church visible and invisible (against the claims of the pope); the operation
of the Holy Spirit and saving grace are not confined to the visible Church
(which breaks with the principle of exclusiveness).
1. Zwingli emphasizes the Word of God contained in the Bible, especially
in the New Testament, as the only rule of Christian faith and practice. This
is the objective principle of Protestantism which controls his whole
theology. Zwingli first clearly and strongly proclaimed it in his Conclusions
(1523), and assigned to it the first place in his system; while Luther put his
doctrine of justification by faith or the subjective principle in the
foreground, and made it the article of the standing or falling church. But
with both Reformers the two principles so-called resolve themselves into
the one principle of Christ, as the only and sufficient source of saving truth
and saving grace, against the traditions of men and the works of men.
Christ is before the Bible, and is the beginning and end of the Bible.
Evangelical Christians believe in the Bible because they believe in Christ,
and not vice versa. Roman Catholics believe in the Bible because they