"The Protestant Reformers on Mary" webpage is usually set in the form of one-sided information which will only present quotes from the Reformers that coincide (or can be misconstrued) to support Roman Catholic Mariology. Anything the Reformers said that does not bolster Roman Catholic Mariology is often ignored. It is blatant propaganda: Consider how often Roman Catholic apologists vilify the Protestant Reformation, yet if the Reformers say something that sounds like their version of Mariology, the original Reformers become the staunch supporters of Mary... leaders that all contemporary Protestants should learn a great lesson in Mariology from!
This quote from Ulrich Zwingli is typically cited in "The Protestant Reformers on Mary":
"The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow" [Ulrich Zwingli, Zwingli Opera, Corpus Reformatorum, Volume 1, 427-428.]
For an example of the most general popular usage of this quote, the anonymous authors over at Wikipedia use it and state, "Some early Protestant Reformers venerated and honored Mary." Most of the other usages of the quote I checked (typically by Roman Catholics) imply the same thing. It's easy to see why Rome's defenders would cherry-pick this quote. Zwingli appears to be placing Mary in a high place of divine importance. Zwingli doesn't say, "the more you love Christ, the more you should honor Paul or Abraham." He specifically places Mary in a unique category of honor, perhaps using the moral imperative, or normative, "should." The gist possibly being communicated with the use of this quote, is that... if you honor and love Christ, one has the moral obligation to grow in their esteem and honor of Mary.
Was Zwingli venerating and honoring Mary... just like Roman Catholics do? Was he implying people have a duty to esteem and honor Mary? Let's take a closer look at this quote and see what's going on. We'll see with this quote, first, the word "should" is not what Zwingli originally meant. Second, this quote was only partially translated. The end of the sentence was left off, allowing Rome's defenders the needed ambiguity to make Zwingli appear to be venerating Mary... just like they do!
Documentation and Historical Background
Before even attempting to search the primary source out, one of the first questions I consider is the origin of the English translation. Ulrich Zwingli did not write in English, so someone, at some time in the past, did the work of translating his German into English. Then, someone lifted the English quote from this secondary source and put it on the Internet. As far as I can tell, this quote, in this English form, has been multiplying throughout cyberspace for at least twenty years!
It's very likely this quote comes from Thomas O'Meara, Mary in Protestant and Catholic Theology (New York: Sheed and Ward, 1966), p.144. Over the years, I've noticed quotes from the Reformers about Mary originating from this book. I'm not entirely certain that O'Meara did the English translation, but it seems likely. I have not found this specific English translation in any other book previous to O'Meara's publication.
If the quote came from O'Meara, whichever Roman Catholic apologist originally mined this quote out of Mary In Protestant and Catholic Theology may have let their zealous worldview get in the way. Notice how O'Meara frames the quote:
According to O'Meara, even though Zwingli wrote something nice about Mary, "...he denied any special merit or work to Mary and was strongly opposed to any invocation to her." On the same page he mentions Zwingli's rejection of any mention of Mary in prayer as a "more drastic departure from Catholic tradition than Luther's" and that for Zwingli, images of Mary do not belong "in places of worship." For O'Meara, Zwingli had a Mariology, but there were significant deviations from the popular Marian piety of the sixteenth century. Rome's cyber-defenders don't mention that!
A simple web search of this quote reveals extensive cut-and-pasting, including it being featured in published books. If documentation is given, it's similar to what's been provided above. Going with the assumption that O'Meara is the English source for this Zwingli quote, let's closely look at it: "Zwingli, Opera, CR 1, 427-428." What's being cited is the Corpus Reformatorum, specifically a volume dedicated to Zwingli's writings. "CR 1" is the first volume presenting Zwingli's writings (the actual volume in the overall set is 88). This volume (from 1905) has been digitized.
In O'Meara's bibliography for "Reformation Marian Theology" many of the sources are in German. He lists a few German articles on Zwingli, and includes Tappolet's influential book, Das Marienlob der Reformatoren. I mention this because it could very well be that O'Meara did not actually consult a primary Zwingli source for this quote. This does not mean the secondary source he may have taken the quote from was necessarily inaccurate. It means there is more of a possibility for tedious and contextual errors. For instance, Either O'Meara got the page numbers wrong for this quote, or he was working with a different edition: I did not locate the quote on pages 427-428. Rather, the quote is on page 426. I have not located any edition yet in which the quote is on pages 427-428.
The quote comes from, "Ein predig von der reinen gotzgebärerin Maria," Sept. 17, 1522 ("Sermon on Mary, the Pure Mother of God"). This date is in interesting because technically, Zwingli was still a Roman Catholic when he preached the sermon on Mary. Shortly after the sermon (October 10, 1522), Zwingli gave up being a priest. This source states,
After this sermon Zwingli made his break with the Roman Catholic Church. On October 10, 1522 the Zurich council released him from his priestly duties by creating a preaching office. This was not the introduction of the Reformation, that was still over two years away, and the breaking of the Lenten fast and public criticism of saints and images in the churches remained contrary to the will of the magistrates, but it marked Zwingli's definitive break with the Catholic priesthood.
An edited excerpt of the sermon has been partly translated into English here. An interesting sectional overview can be found here. For English speakers, this overview gives a fair and helpful overview of the entire sermon... and it was done by a Roman Catholic scholar.
According to this source, the sermon was prompted by a disputation Zwingli was earlier involved in which he critiqued traditional Mariology. This source mentions, "For four hours they disputed on prayers to the Virgin Mary and the saints, with Zwingli convincing [French preacher Francis] Lambert [of Avignon] that such prayers were unscriptural." An overview:
He clearly recognizes the term "Mother of God" as well as her permanent and unblemished virginity. However, he definitely rejects Mary's mediatorship and the religious veneration accorded her person. Faith in Christ is diminished when in the confessional the reciting of the Ave Maria (cf. Luke 1:28) is ordered. The right veneration of Mary is to see in her an example of strict morals, modesty, and firmness in faith: "If you seek to honor Mary especially, follow her in her purity, innocence and firm faith" (z 1, 426, 22f).
Context
Hierumb so wüsse ein ieder, das dis die höchst eer ist, die man Marie mag thủn, das man die gůthat' ires suns, uns armen sünderen bewisen, recht erkenne, recht ere, zů imm louffe umb alle gnad; denn gott hat inn gesetzt ein gnädigung für unser sünd durch sin eigen blüt, ja so wir sölchen glouben zů imm habend Rom. 3. 25. Denn er ein einiger mitler ist zwüschend got und den menschen, in dem, das er sich ein rantzung oder loßgelt ußgeben hatt für alle menschen 1. Tim. 2. 31. Ja, der die zůversicht und vertruwen zů dem sun Marie hat, der hat sy am höchsten geeret; denn all ir eer ist ir sun. Und so ich ieman fragte: Was ist das gröst ding ann Marien, weyß ich wol, er mußte antwurten: Das sy uns den sun gottes, der uns erlößt, geboren hat. Ist nun ir gröste eer ir sun, so ist ouch ir gröste eer, das man den recht erkenne, inn ob allen dingen lieb hab, imm ewenklich danckbar sy umb die gúthat, uns bewisen. Dann ie me die eer und liebe Christi Jesu wachßt under den menschen, ie me das werd und eer Marie wachßt, das sy uns den so grossen doch gnädigen herren und erlöser geborn hat. Wiltu aber Mariam besunderlich eeren, so volg nach irer reinigkeit, unschuld und vestem glouben, und so du ein Ave Maria bettest und bedacht hast zum ersten den fürnemen handel unserer erlösung, wie obstat, gedenck darnach, das die, so großer gnaden und eeren von got begabet, ist nüt deß minder arm xin, hat durchächtung, schmertzen und ellend müssen lyden, in den dingen sy aber allen unabgewendt bliben ist. Und tröst darnach din armůt und widerwertigkeit mit iro, das sölche iamer so gewüß den menschen gegnen?
Textual Issues
One will notice that the context given above is in German... but in actuality, it's in a type of German / Swiss dialect. Checking independently with a few friends, I can safely provide this updated English translation of the quote in question:
"The more the honor and love of Christ Jesus grows among the people, as it grows, also the honor of Mary grows because she has born for us the very great and gracious Lord and Savior."
or:
"The more honor and love for Jesus Christ grows among the people, the more worth and honor for Mary grows for bearing us the great yet benevolent Lord and Savior."
George Tavard likewise translates the text similarly, and includes more of the context:
The more the honor and love of Christ Jesus has increased among humans, the more has the honor and appreciation of Mary increased, since she has born for us such a great and gracious Lord and redeemer. But if you wish especially to honor Mary, follow her purity, her innocence, and her strong faith. And when you say an Ave Maria and you have first thought what a great thing, as was said above, it is for our redemption, think also secondly that, with this great grace and honor given her by God, she has not become less poor herself and she has had to bear persecution, pain, and misery, in which however she has remained with a strong heart. And therefore may you, with your poverty and your weariness, find an example in her: This misery that is so well known to humans must be born, since the Holy Mother of God was not sheltered from it...
Compare all of this with what's been floating around the Internet for twenty years:
"The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow."First, O'Meara says Marian honor should grow among people. The word "should" being used sounds like it may be being used as a moral imperative (a moral action that must be done). The use of the word "should" leads to questions as to whether the sentence is descriptive or normative. Is the sentence describing something that is the case (descriptive), or is it describing something that ought to happen (normative)? Whichever the translator intended, of the three alternate translations above, none include "should." One source told me the word "should" isn't in the original text.
The solution as to descriptive or normative is solved by the context. Notice O'Meara's English version didn't translate the entire sentence! He left out, "...because she has born for us the very great and gracious Lord and Savior." Zwingli is being descriptive. Zwingli wasn't saying honor Christ and increase your honor of Mary. Zwingli was stating a historical fact: The more the honor and love of Christ Jesus increased throughout church history, the more has the honor and appreciation of Mary increased as well.
Zwingli then explains the correct way to "especially honor Mary": "follow her purity, her innocence, and her strong faith." One does not honor Mary for her intrinsic qualities of greatness or intercession. George Tavard (a Roman Catholic scholar) interprets Zwingli's notion of correct devotion:
Conclusion
In summary: the quote, "The more the honor and love of Christ increases among men, so much the esteem and honor given to Mary should grow," has significant difficulties. First, it's often documented incorrectly. Second, it was actually written while Zwingli was still technically a Roman Catholic and also previous to the introduction of the Reformation in Zurich ("... the introduction of the Reformation, that was still over two years away, and the breaking of the Lenten fast and public criticism of saints and images in the churches remained contrary to the will of the magistrates..."). Third, the word translated "should" is not in the original text. The use of "should" without a context makes the quote at best ambiguous, at worst incorrectly either an imperative or a normative statement. Fourth, Zwingli explains the correct way to "especially honor Mary": "follow her purity, her innocence, and her strong faith." The honor is for one to modify their behavior by mirroring Mary's behavior. Zwingli reserves worshipful honor to Christ.
I realize Rome's apologists read this blog. I can visualize some of them tapping away a rebuttal. Before they do this, I would respectfully ask they keep the following point in mind.
1. Zwingli had a Mariology
I believe that Ulrich Zwingli had a Mariology, in fact, I would agree with George Tavard when he said Zwingli was "the most Marian figure of the Reformation" among the early Reformers. Yes, Zwingli said things about Mary modern Protestants would not say. He believed things about Mary that modern Protestants would not. Rome's defenders need to balance this though with the historical truth that Zwingli's Mariology also differed with the Roman Catholic Mariology of his day, particularly popular beliefs about Mary.
2. Zwingli said nice things about Mary
There's no denying Zwingli said nice things about Mary. A point I've often made in regard to Luther, applies to Zwingli as well: saying nice things about Mary is not the same thing as Roman Catholic Marian devotion and honor, both then and now. The question that needs to be asked is what exactly is Marian devotion and veneration? What does it mean for a Roman Catholic to be devoted to or venerate Mary, and what does it mean for Zwingli to be devoted, honor, or venerate Mary? Rome's defenders should not be allowed to equivocate. Zwingli saying nice things about Mary does not equal Rome's version of devotion. I do not deny that Zwingli spoke favorably about Mary, but when Roman Catholics say "honor" or “venerate,” they mean something different than Zwingli, as demonstrated above.
3.The transitional early Reformers
Like Luther, there are quotes about Mary from Zwingli peppered throughout his writings that may "surprise" a reader. I suspect the quotes would be most surprising to someone ignorant of church history, particularly those unaware of the ebb and flow of trends and traditions, both within Roman Catholicism and Protestantism. It's true that the early Reformers made comments about Mary that current Protestants would not make. But similarly, there are comments made by Protestants today that would probably surprise the early Reformers. This isn't, to use the cliché, rocket science. The Marian climate of the early Protestant world is not the Marian climate of the current theological landscape. When the Reformers broke with Rome, they were, in some regard, transitional figures. To steal a concept from Alister McGrath: the Reformers demonstrated both continuity and discontinuity with the period which immediately preceded it. It shouldn't be at all surprising then to discover elements of the Reformer's Mariology that echoed the medieval theological worldview. Contrarily, it should also not be surprising to discover there were elements of their understanding of Mary that broke with the medieval theological worldview. Such is the case with this Zwingli quote.
Addendum: Zwingli's Opposition to the Worship of Mary
By far, the best Zwingli blog is Zwinglius Redivivus by Jim West. He has posted, Zwingli's Opposition to the Worship of Mary. He located this section from
The Latin Works and the Correspondence of Huldreich Zwingli (Vol. 2):
The Latin Works and the Correspondence of Huldreich Zwingli (Vol. 2):
II. From this, most gracious King, you see clearly that we do not dismiss the saints nor the sacraments, nor move them from their place, as some men say that we do, but that we keep and guard them in their proper place and dignity, that no man may use them wrongly. We do not insult Mary, the Virgin Mother of God, when we forbid that she be adored with divine honors; but when we would attribute to her the majesty and power of the Creator, she herself would not permit such adoration. For true piety has one and the same character among all men and is the same in all, because it originates by one and the same Spirit. It cannot even be imagined, therefore, that any created being should at the same time be pious and suffer the worship due the Deity to be offered to himself. So also the Virgin Mother of God will as much the less accept the worship due the Deity as she is high above all created beings and reverently devoted to God, her Son. It is a mark of insanity in godless men and demons when they allow divine honors to be paid to them. This is proved by the images of demons and the arrogance of Herod, of whom the first, by teaching worship of themselves, deceived the world to its destruction, and the second, not refusing the divine honors offered him, was struck with phthiriasis, that he might learn to recognize the feebleness of man.