Friday, 31 March 2017

Formulating Historical questions, Identifying Perspectives and biases, Differentiating Objectivity and subjectivity History

Introduction
History has been defined as the knowledge of past, the work of historian is to find out the happenings of the past. When doing so he will collect documents from an archive which needs authenticity of the documents and its contents. To analyze the authenticity of documents historical method is used in research methodology. This method is negative in approach and enables a researcher to eliminate errors and thus helps to know the truth. This paper traces out the authenticity of documents through raising questions, brings out objectivity and subjectivity in historical writing and helps in identifying perspectives and biases.
1.Analytical Operation
The first task in research is mentioned technically as analytical operation[1] used to close scrutiny of the material. It has been divided into two branches, namely external and internal criticism. Its main job is to pronounce whether a given data is acceptable as a fact or not. Events as presented in the records may or may not conform to reality, for they might have been distorted, twisted or misrepresented. The two branches of analytical operation are two different apparatuses used in methodology to find out truth.[2] For John C.B. Webster these are two important criticisms for historians, in interpreting the past.[3]
1.2.External criticism- Heuristics[4]
Waitz, Mommsen and Haureau of Germany and Jadunath Sarkar are few who combine the tasks of external criticism,[5] which is used to find out the authenticity of the document,[6] it is also called as ‘lower criticism’ because it is considered to be a negative operation. The historian is cautioned never to take a document at its face value. He should begin by suspecting it and should probe deeper to find its genuineness.[7] It starts with interrogation. Is this document the same as it claims to be? Is it what I believe it to be? Is it what I am told it is? These questions should be asked by historian and find answers. Each time when he finds new trace, new piece of information or new document these questions must be asked repeatedly. The answer will give the authenticity of documents.[8] The duty of the historian is to doubt every document and statement, until its authenticity is established by critical examination and test.[9] Prof. Langlois and Seignobos hold that external criticism means, “The first group of preliminary investigation on the writing, the form, and the source.”[10]
1.3.Functions of External criticism
External criticism has mainly three functions: to establish the authorship of the document, to determine the place of the document and to fix the time of the document.[11]
1.4.The need for criticism
Finding out the genuineness of records has become a part of research.[12] External criticism usually deals with forgeries, garbled documents and partial texts, ghost writings[13], interpolation[14]and plagiarism.[15]
1.4.1.Tampered record
In Indian history there are instances of epigraphical records which have all been tampered. Historical records are tampered not for material advantage but other reasons like pride, vanity, sympathy, antipathy, personal rivalry, political differences, social distinctions, religious disputes. In such cases the question to be asked is who could carry out the forgery and why? Sometimes documents have been faked to be sold for gain or to deceive others if it is a donation grant. Scholars might fake document to provide a missing link in a sequence of events.[16]
1.4.2.Forgery
Forgeries is in fact one of the oldest and commonest of human offences. Politicians used forgeries to damage their opponents. It is believed that a large number of forgeries have been placed in all the archives. Documents are often forged to establish false claims. According to Renier, this is an extremely rare occurrence because in the raining of historians increasing emphasis is laid upon the checking documents as to whether they are forged or not.[17]
1.4.3.How to detect a forgery?
Paleography[18] helps us in this field, ancient Indian history is reconstructed mostly with the help of lithic and copper plate records. The characters of writing have changed from time to time. In forged documents the alphabets do not conform to the type prevalent at that point of time.  Likewise the handwriting, spelling, diction, style and other characteristic features suggest whether tampering has taken place.[19]
1.4.4.Textual criticism
Textual criticism raised to a very high level of refinement, is one of the techniques of determining whether a document is forged or original.[20] Scholars devote their entire time and life to external criticism in the restoration of texts, investigation of authorship, fixation of dates chronology, collection, classification and verification of documents, and hence they help historians in well authenticated document. Their job is critical scholarship, a part of external criticism which became popular in nineteenth century and this task was scientific. Some scholars oppose this method because it is mechanical but is not interpreting the past and despises critical scholarship.[21] The difference between forged letters and original letters can be understood by comparison. By comparing the texts, the words, passages, ideas and style of the author can be traced out and those which does not resemble the style of the author can be grouped as forged document. Auxiliary sciences are of immense help in carrying textual criticism in ascertaining the authorship, time and place of the document.[22]
1.5.Methods of external criticism
External criticism consists of different process or technique which may be divided into three main heads: 1. Content analysis, 2. Comparing pieces of evidences, 3. Checking the physical properties of evidence.
1.5.1.Content Analysis
Content analysis is an examination of the social content of the evidence. An evidence may speak about the authorship of the document in terms of social culture where may not be able to point out the particular author a group of authors. E.g. the seals of the humped bull and Mohanjodaro, discovered in 1922 give an idea about the Indus valley civilization.[23] Content analysis is also implies examination of anachronisms. Anarchonisms[24] are useful in checking the author ship and date of a document. E.g. a historian who knows Shakespearean anarchoronism can easily find out whether another work claimed to be Shakespeare’s. The anarchoronism used in a particular period may differ from those in use at other periods and this will the historian in determining the date of the evidence. Content analysis also helps to check the authorship and through reference to religious functions and austral[25] events. E.g. During vedic age certain religious functions prevailed and that will identify the date and authorship.
1.5.2.Comparing pieces of Evidences
Comparing pieces of evidences helps the historian a lot, in the process of external criticism. Comparison is made on the basis of language, script, style, etc. Historian should find out whether the style of the alleged writer resembles that which he exhibits in documents of known authenticity. The language script used in a document also throws considerable light on its authorship and date.
1.5.3.Checking or examining the physical properties of evidence
Spectroscopic[26] analysis or chemical analysis or Carbon analysis is used to check the paper because it has information. Made of silk or linen fibre alone and yet contain a mixture of cotton. Sometimes it purports to be of the linen and cotton periods and yet which may be made of wood pulp. The ink used in the document can also lead us to the truth. Old documents have ink containing aniline hues since such inks were not used prior to 1850. Paper and ink can be subjected to chemical tests, hand writing can be tested through graphology and microbiology. All these tests help in determining the date and authorship of the document.[27]
1.6.Internal criticism - Hermeneutics
External criticism naturally leads to internal criticism one should scrutinize the contents of the document with the intention of knowing how much of it is true, and how much false. This operation in methodology is also known as interpretative criticism. A scholar after examining the external aspects of a document proceeds to ascertain the trustworthiness. This is obviously a more fundamental and significant task, and hence it is known as higher criticism. The technique adopted in hermenutics is critical approach, whereby researcher analyzes the product of the author’s labor in order to distinguish between operations correctly and incorrectly performed.[28] A true historian should be interested in lies as well as in truths and he should try to find out the extent of truth or of falsification in a document. A document may be genuine but statements contained in it need not be always so.[29]
The first job in internal criticism is a close and miniute study of each of the ideas contained in document. As part of analysis the whole document is cut into parts. Analysis is at the root of interpretation and it is a very important mental activity, which helps to know the nature of the historical fact. Analysis isolates the ideas contained in a document and tests its validity through criticism. Each idea is separately analysed and tested to bring out which is true and false. It is the business of internal criticism to know which one is true and which one is false. Analysis is thus necessary for criticism and criticism begins with analysis.
There are two operations involved in internal criticism (i) Analysis of the content of document or Positive interpretative criticism; is to get literal and real meaning of author’s statement (ii) analysis of the conditions under which the document is produced or Negative interpretative criticism; to verify whether what the author has said conforms to what really happened to eliminate the possibility of error in his statements.[30]
1.7.Sources of Error
In internal criticism an important fault to be overcome is the source of error. More of the errors result from ignorance, bias, subjectivity, mutilation of evidence, cultural differences and misuse by adherence to a dubious system of interpretation. Two or more of these errors may exist side by side in a document and present while a historian interpret those documents. It is the duty of the historian to steer clear of them.
1.7.1.Ignorance
Ignorance may occur at two levels, from the author and from the historian. The ignorance on the part of the author’s evidence may seriously affect the preparation of the document based on the evidence. This may be due to the person’s physical, mental or social ability or disability. In the case of historian he may not receive all the facts relating to a particular event or episode and hence the documents will not contain a truthful account of it.[31]
1.7.2.Bias and subjectivity
Bias is the act of deliberately taking side or clinging to opinions based on insufficient examination of evidence. Subjectivity is not a crime and the historic can never completely avoid it, every historian is conditioned by a certain element of subjectivity which depends on his psychological matrix. Both should be eliminated completely so far as historical writing is concerned and it creates error. Historians should be aware of this and try to eliminate them as far as possible from their works.
1.7.3.Mutilation of evidence
Historians are not guilty of mutilation of evidence but there are rare exceptions. A letter document, or piece of autobiography, originally quite genuine and candid, all its parts possessing the same general value as evidence, has been revised emended or otherwise so tampered with that some parts of it become untrustworthy. Its integrity has been destroyed and the evidence which it contains mutilated. As researchers we must deal with large class of documents which are composite in character, proceeding from various hands or sources. Diary, autobiography or volume of letters should be used without a watchful eye for intimations the text has been altered or any inserted material which will reflect the writers’ shrewdness.[32]
1.7.4.Cultural difference
Cultural differences may exist between the author of the evidence and he who help in the preparation of the document as well as in the person who actually write about it. Owing to cultural differences, evidence may be falsified. Writing of an incident by two persons may present diametrically opposite points of view depending on their educational or cultural differences.
1.7.5.Falsification of Evidence
A large portion of the materials contained in a document may be partially false, either by the intention or by accident. The famous book of Charles beard ‘Economic Interpretation of the American Constitution’ is an example of international falsification of evidence. For Beard, American constitution is the result of conspiracy of the well-to-do but the records do not completely justify the views of Beard.
1.7.6.Adherence of Dubious system of Interpretation
Depending on the school of ideology historians are committed to certain ideals. The historian should always remember that he is not committed to any person or ideology. His duty is towards history and to the presentation of facts as they really happened. Historians belonging to Marxist school always give a materialistic interpretation to history, emphasizing the socio economic aspect of history.
2.Objectivity in Historical writing
Objectivity in historical writing is of capital importance for the growth of historical studies on healthy lines.[33] Modern historiography culminated in writing scientific history with objectivity of facts and interpretation. Ranke laid the foundation of history to be made objective by presentation of facts which are not subject to controversy. It is objectivity that elevates history to the discipline of science. According to E.H. Carr, the facts of history cannot be purely objective. Objectivity in history cannot be an objectivity of fact but only the relation between facts and interpretation between past, present and future, and so he gives equal importance to facts and interpretation. Historical objectivity aims to bring to light historical truth and is against personal bias, sentimental approach and partiality. Volatire and the rationalists, Ranke and the positivists contributed to the development of objectivity in history. Objectivity gives scientific character to history and disregards philosophical and materialistic interpretations of history. According to Acton, Ultimate history may not be possible in this generation and challenged the objectivity in historical writings. It is impossible to present all the facts. Historical truth is different from truth in the other disciplines. Becker, Beard and other historians of twentieth century confessed that history can never be objective or free from subjectivity. Objectivity is desirable but not attainable.[34]To Friedrich Nietzsche, objectivity is to be meaningless, impossible or undesirable.[35]
2.1.Objectivity
To be objective means not influenced by personal feeling or opinions.  Objective is the state of being objective. Objectivity in historical writing refers to “dispassionate, disinterested and scientific treatment of all events”. It means unbiased and fair writing. Scholarly writing is an impartial, unbiased and unvarnished presentation of the problem “using a tone of scientific impersonality”. Ranke, the father of scientific History, analyzed the historical sources critically, followed the principle of unbiased research and sought to write his historical accounts with ‘tranquil objectivity’.[36]
2.2.Hindrances to objectivity
W.H. Walsh points out certain hindrances to objectivity. They are: Personal likes and dislikes, Group prejudice, Religious and moral beliefs, Racial and national prejudices and conflicting theories of Historical interpretation.[37]
2.3.Importance of objectivity
Objectivity in historical writing is of critical importance and the credibility of the historical thesis depends on objective presentation. History will degenerate into fiction in the absence of objectivity. Critical study of history is not possible without objectivity. The need for objectivity in historical writing is self evident. Real history is possible only when it is written objectively. It is a matter of intellectual honesty and moral standards. Systematic methods for the attainment of objectivity in history must be employed. Objectivity ensures accuracy, authenticity and acceptability. Due to the varied historical data the historian must be cautious and careful in handling historical material.  He must be as objective as possible. Objectivity alone will save the historian and his writing from subjectivity syndrome.[38]History as a science is to reveal the truth as it is.[39]
2.4.Subjectivity
Subjectivity is antithesis to objectivity. It exists in the mind of the historian and not produced by things outside the mind. It refers to the preconceived ideas, feelings, opinions, notions etc. of the Historian. Subjectivity seems to be inescapable and is inbuilt in the art of writing history. Mostly historians are affected by the virus of subjectivity. Subjectivity and bias are not synonymous. Bias refers to historian’s predisposition. It refers to the feeling that strongly favors one side in an analysis of a historical problem or one item in a group or series of facts or events. Bias is the breeding ground of subjectivity. Bias and subjectivity are like identical twins. [40] Subjectivity itself is not bad but no writer can completely escape from it. It may be conscious or unconscious. If the historian is conscious of his subjectivity, he can avoid it while writing, but may not be completely successful since it is psychological.[41] Trevelyan points, when one writes, he is present in his work with his whole personality, with his temporant, with his reason and with his group consciousness.[42]
Conclusion
Writing history should have a scientific approach and modern writers have adopted new methods to write history, in spite there is no proper method in writing history. Historical method emerged due to the advancement of science and technology. It is negative in approach but critically analyzes the document and content and eliminates the errors and brings out the truth. Bias must be prevented in writing history until and unless it leads to subjectivity.
Bibliography
Day, Mark. The Philosophy of History. London: Continuation International Publishing, 2008.
Krishnan Nadar G. Book of Historical method and Historiography. Trivandrum: SPK Offset printing works,             1995.
Majumdar, R.K. A.N.Srivastva.  Histriography. New Delhi: SBD Publishers Distributors, 1991.
Rajayyan, K. History in theory and method. Madurai; Madurai Publishing house, 1976.
Sheik Ali, B. History: Its Theory and Method. Madras: Mac Milan India Limited, 1978.
Venkatesan, G.  A Study of Historiography. Rajapalayam: V.C. Publications, 1994.
Webster, John C.B.  Historiography of Christianity in India. New Delhi: Oxford University press, 2012.




[1] It is analytical because the whole document is not examined but is split up into its elemental parts, to its single idea and then its validity is tested. It is an operation because the document is cut open threadbare like a surgeon opens human body.
[2]B. Sheik Ali, History: Its Theory and Method (Madras: Mac Milan India Limited, 1978) ,111. (Here after cited as Sheik, History… )
[3] John C.B. Webster, Historiography of Christianity in India (New Delhi: Oxford University press, 2012), 68.
[4] Gk word meaning aiding, Inciting to find out , helping, guiding in discovery
[5] Sheik, History…,115.
[6] Sheik, History…,112.
[7] G.Krishnan Nadar, Book of Historical method and Historiography (Trivandrum: SPK Offset printing works, 1995),113. (Here after cited as Krishnan, Book of Historical…, )
[8] Sheik, History…, 112.
[9] Krishnan, Book of Historical…, 118.
[10] R.K.Majumdar, A.N.Srivastva, Histriography (New Delhi: SBD Publishers Distributors, 1991), 57.
[11] Krishnan, Book of Historical…, 113.
[12] Sheik, History…, 112.
[13] to write (an autobiographical or other article) on behalf of a person who is then credited as author.
[14] Estimation of an unknown quantity between two known quantities (historical data), or drawing conclusions about missing information from the available information.
[15] Krishnan, Book of Historical…, 113.
[16] Sheik, History…, 112, 113.
[17] Krishnan, Book of Historical…, 113.
[18] the study of ancient writing systems and the deciphering and dating of historical manuscripts
[19] Sheik, History…, 113.
[20] Krishnan, Book of Historical…, 117.
[21] Sheik, History…, 113.
[22] Krishnan, Book of Historical…,  117.
[23]Krishnan, Book of Historical… , 115.
[24] The word derives from chronos, the Greek word for “time,” and ‘ana’-, a Greek prefix meaning “up,” “back,” or “again.” When it was first used in English in the 17th century, anachronism referred to an error in the dating of something.
[25] in or coming from regions of the south; “the southern hemisphere”; “southern constellations” of, relating to, or coming from the south.
[26] the use of spectroscopy in determining the chemical or physical constitution of substances
[27] Krishnan, Book of Historical…,116.
[28] Sheik, History…,116, 117.
[29] Krishnan, Book of Historical…,118.
[30]Sheik, History…  ,117.
[31]Krishnan, Book of Historical… , 118.
[32] Krishnan, Book of Historical…,119.
[33] K.Rajayyan,  History in theory and method (Madurai; Madurai Publishing house, 1976), 253. (Here after cited as Rajayyan, History in theory…, )
[34] Krishnan, Book of Historical…, 50, 51.
[35] Mark Day, The Philosophy of History (London; Continuation International Publishing, 2008), 156.
[36] G.Venkatesan, A Study of Historiography ( Rajapalayam: V.C.Publications, 1994), 389. (Here after cited as Venkatesan, A Study of Historiography… )
[37]Krishnan, Book of Historical… ,51.
[38] Venkatesan, A Study of Historiography… , 388, 389.
[39]Rajayyan, History in theory…, 254.
[40] Venkatesan, A Study of Historiography… , 389.
[41] Krishnan, Book of Historical…,51.
[42] Rajayyan, History in theory…, 255.

Reformation Zwingli, John Knox and Calvin

Introduction
          If the reformation is judged by its consequence rather than its beginnings, the movement began in Switzerland is more important. The principles of the Swiss reformers, both in doctrine and in church organization had readily transplanted to other hands and accordingly the churches of France, Scotland, Hungary and a Great part of Germany inherited the traditions of Zwingli and Calvin.[1] Ulrich Zwingli the leader of the Protestant Reformation in Switzerland was strongly influenced by humanistic principles.  He expressed his views in sermons, private conversations, public debates, and disputations before the city council. He considered Bible, the sole source of moral and spiritual authority and he set out to eliminate everything in the Roman Catholic system that could not be supported by the Scripture. Zwingli successfully started a political, ecclesiastical, and theological movement in the Swiss town of Zurich the center of church reform.[2] This reform spread to the other cantons and to the nearby lands of Geneva and Scotland. Calvin and Knox were prominent leaders of Geneva and Scotland. There were few more reformers in these respective places who toiled for the spread of reformed faith. This paper will deal about reformers like Zwingli (Switzerland), Calvin (Geneva) and Knox (Scotland), their teachings, reforms and the reformed tradition.
1.Socio-political context of Switzerland during the 16th century
          Switzerland was a small country of upland valleys, bound with majestic Alpine peaks. The Swiss were sturdy and patriotic, and love of freedom dominated their lives.[3] The Swiss Confederation[4] was a confederation of thirteen cantons[5], seven urban and six rural, each governed by its town councils. The cantons are[6] practically independent[7] virtually autonomous or[8] self-governing republic,[9] bound together by defensive treaties and holding a kind of Diet[10] of their own from time to time to transact business. In spite of their division they were united to fight against external threat.[11] Its sons were in great repute as soldiers and were eagerly sought as mercenaries[12], The repeated victories over Charles the Bold of Burgundy led to the belief that the Swiss infantry was the best in Europe and nations at war were eager to hire Swiss troops. Later hiring soldiers had become a custom in the Cantons.[13] This led to merchandise their lives in quarrels not their own, and spend their pay in riotous living when they returned to their native valleys. This led to demoralize in another way,[14] Kings of France and the Popes[15] sanctioned to hire soldiers to other.[16]
Educational status was low, humanism had penetrated the larger towns.[17] The Swiss peasants had revolted against their landlords as early as the beginning of the fourteenth century. After that the forest cantons[18] formed a league for mutual defense which was joined by other little communities of freeman. The forest cantons were independent communes of peasant proprietors, dwelling in valleys had a simple patriarchal government, but in all the power belonged to the people, who were freemen[19] and they had the full right of citizenship.[20] The Swiss cities were centers of culture and Humanism. Switzerland is further divided into German speaking cantons in the North, led by Zurich and French speaking cantons in the South, led by Geneva.[21]
1.1.The Swiss Church
          Most of German speaking Switzerland came under the diocese of Constance,[22] a part of the Roman Empire.[23] The Swiss had little experience of episcopal government, their relations with the Papacy had been entirely political or commercial. Legates[24] were made for commerce soldiers to form the Pope’s bodyguard, and infantry for his Italian wars. The Swiss people singularly independent in all ecclesiastical matters and taught them to manage their church affairs for themselves.[25] Religious matters did not lay with the Confederation’s federal body the Diet, but with its member states with town councils and local communities.[26] In spite of the jurisdiction of Constance the council insisted on the church properties and convents were under state inspection.[27] They opposed papal domination and sale of indulgences.[28] The educational standards and moral conduct of the clergy fell short of the canonical requirements.  Occasional synods of the clergy was convened issuing mandates for the correction of abuses and also by reinforcing the disciplinary powers of local deans. The secular authorities in many parts of Switzerland were intent to bring the religious life of their citizens, including the local clergy and bishops, under their direct control.  They involved in attack on clerical judicial and financial immunities,[29] and attempted to sideline the bishops’ courts[30].  The confederates sought to reduce the areas subject to the jurisdiction of the bishop’s court in Constance. Clergies were made answerable to the secular courts, Episcopal authority was steadily rolled back in rural inner Switzerland and control over ecclesiastical appointments was largely in the hands of the civic authorities.
2.The life and influence of Zwingli
2.1.Zwingli’s youth and Education
Huldreich (Ulrich) Zwingli was born on 1 January 1484 at Wildhaus, Toggenburg Valley in Switzerland.[31]  He came third in a large family of eight sons and two daughters.[32] His grandfather and then his father Huldreich served as the local magistrate, an elected position usually filled by one of the wealthier farmers,[33] served as the headman of the commune,[34] the bailiff of the village.[35]Zwingli received biblical stories and tales of saints from his grandmother. His family members were lovers of music and they sang patriotic folk songs, which made him to be a patriot.[36] In 1487, Zwingli left his home to be with his uncle Bartholomew who was a priest at Wesen and received elementary education from a Latin school.  When he was ten years,[37] his uncle saw him as a precious boy, making progress in education and to give good education sent to Basel[38] attended an advanced famous Latin School[39] taught by the gentle scholar, Gregory Buenzli.[40]
From there he was sent to Berne[41] to a school run by Heinrich Wolflin who was a humanist,[42] follower of Erasmus.  The religious life was also flourishing at Berne and the monasteries were also looking for young recruits.  He had a passion of music and went to a convent with a zeal to study music and intended to become a monk, but his parents had no desire. He was removed from Berne and sent to University of Vienna,[43] a recognized center for humanist studies.  From the University of Vienna, he was again shifted to University of Basel for his higher studies. At Basel, he came in contact with Thomas Wyttenbach, a humanist, whom Zwingli remembered as the one who awakened him about the abuses of the traditional Church especially the indulgences. Having received his education from humanists, Zwingli also became a humanist and held on to their method of going back to the sources till the end of his life. [44] He returned to Switzerland in 1502 and received his B.A in 1504 and M.A in 1506.
2.1.1.Zwingli at Glarus and Einsiedeln
In the year 1506 he became parish priest of Glarus, there he was personally introduced to the system of mercenary war and of pensions in which Switzerland had engaged. He acted as regimental chaplain and was present at the fight at Novara (1513), and that experience convinced him of the harm in this system of hiring out the Swiss to fight in others’ quarrels and denounce the practice.[45] Zwingli was patriotically convinced of the moral evil of mercenary service, but the French, eager to enlist Swiss soldiers made so much trouble in his Glarus parish.[46] The post of People’s priest at Einsiedeln, the famous monastery and pilgrimage resort was offered to him and accepted (April 14th 1516). He studied the scriptures, joyfully welcomed the New Greek Testament of Erasmus, published by Froben of Basel in 1516, and copied from it the whole of the Pauline Epistles. He wrote annotations from Erasmus, Origen, Chrysostom, Ambrose and Jerome, which was his constant companion.[47]
2.1.2.Zwingli at Zurich[48] 
          The town was ruled by a Council or Senate composed of the masters of the thirteen “gilds”[49] a great council of 212 members was called together on special occasions, it has democratic constitution. The citizens engaged in quarrels with the clergy, took advantage of the two ministers which led the Emperor’s bailiff to assert their independence and passed laws subordinating the ecclesiastical authorities to the secular rule. Taxes were levied on ecclesiastical as well as on secular property all the convents were under civic control and liable to State inspection. The popes anxious to keep on good terms with the Swiss who furnished soldiers for their wars, had expressly permitted in Zurich.[50] 
Zwingli was posted at Great Minster and the work involved saying mass, preaching, visiting the sick and dying.  Soon after his induction he declared that he was going to preach a series of sermons[51] beginning from the gospel of Mathew which was not in accordance with the existing system of that day.[52] Zwingli became a prominent figure in Zurich when he announced his message.[53] Zwingli also declared that in his exposition he was not going to keep to the interpretation of the Church, but to the sense of the texts that he obtained by his own private study.  It was indeed a bold innovation from Zwingli.[54] 
Bernardin Samson or Sanson,[55] a Fraciscon[56] a seller of indulgences for Switzerland came to Zurich to push his trade. Zwingli persuaded the council of Zurich to forbid Sanson’s stay in the town. Sanson left the city and did not give trouble to Zurichers since he received orders from Rome.  This led a curiosity to hinder the supply of Swiss Soldiers for the papal wars.[57] In 1520 Zwingli resigned his papal pension[58] publicly and asked forgiveness for having accepting it so long.
2.2.Reformation in Zurich
2.2.1.Preaching- the most effective means
At Zurich in 1519 Zwingli began his career as Reformer, his way of reformation began through his preaching, which became his most effective means of advancing the cause of reform.  Most of his preaching was from the New Testament, he preached from the book of Acts, Timothy, Galatians, first and second Peter, Hebrews, Luke and John, a series of sermons.  After completing his exposition of all the books of the New Testament in 1525 he turned to expounding the first book of the Pentateuch.  The result of his preaching was that, there was also a growing conviction among the highly placed members of the church that internal reform was the only answer to the church’s plight.[59] Zwingli became a powerful preacher, able to stir and move the people by his eloquence. He had admiring circle and young men of liberal views. His preaching quality earned him to a commanding position in the democratic town. In his sermons he denounced sins suggested in the passages expounded and found occasion to deny the doctrines of purgatory and the intercession of saints.[60]
2.2.2.Breaking the fast- emergence as reformer
The catalyst for Zwingli’s public emergence as a reformer was an incidence of fast breaking during Lenten season of 1522, which took place in the house of his friend Christoph Froschauer, a printer.[61] Zwingli’s admirers, with other Zurichers asserted their convictions,[62] deliberately and publicly the ordinance about fasting by eating meat. Christoph defended himself by saying that an unusual heavy amount of work was making his workers exhausted and he was just treating them with meat as advocated by Zwingli in his preaching.  Though Zwingli had been present, but he did not participate in the meal.[63]  The reformers was produced before the council of the city, justified themselves that it was not commanded in scriptures.[64] When outraged citizens, along with Hugo von Hohenlandenberg Bishop of Constance, called on the city council to punish the offenders, Zwingli preached a sermon titled “On Choice and Liberty in Food” (23 March 1522), it was soon enlarged into a printed pamphlet (16 April 1522).  Zwingli argued that Christians are free to fast or not to fast because the Bible does not prohibit the eating of meat during Lent.  He claimed that it was the right of every individual to choose freely what to eat. 
          After hearing that, Bishop wrote a letter to the council of Zurich to adhere to the practice of the tradition church.  At the same time Bishop Hugo also persuaded the Swiss annual Diet which met at Baden a few miles away from Zurich to pass a mandate prohibiting the preaching of Reformation doctrines.  While the diet was still in session, Zwingli put an end by picking up another issue.
2.2.3.Request for marriage approval
Zwingli, living with the widow Anna Reinhart, led ten other Swiss priests who were planning to marry or were already in a relationship to be accepted and wanted to make affair public in a petition to the bishop of Constance, Bishop Hugo, To allow priests to marry, or at least wink at their Marriages (July 1522).  The priests signing this petition declared that chastity is a rare gift of God, and that they hadn’t receive it.  During that time though the clerical marriage was commonly recognized by the people but it was forbidden by the cannon law. In May, 1525, the council instituted a marriage law mandating clergy living in concubinage either to end the relationship or to marry.[65] A great council was convened in which the Bishop of Constance interfered, and insisted that the Church had authority in such matters and that the usages it commanded must be obeyed. The interference in the council and his speech made the council to resolve by compromise. But, political affairs favored the rebellion.[66]
2.2.4.Theological education for ministers
Beginning in 1525, Zwingli instituted the practice of weekly Bible studies known as “prophesyings”.  The name, taken from 1 Corinthians 14, meant biblical instruction.  The goal was theologically to inform and mold the ministers and advanced students of the Latin school.  The centrality of biblical instruction was basic to Zwingli’s conception of reform; all of life, personal and communal, is to be normed by Scripture.
2.2.5.Translation of Bible
Zurichers feel the need for their own translation of the Bible; and Leo Juda, the Pastor of St. Peter’s was the soul of this movement.  About 1531, the complete Zurich Bible was issued from Froschauer’s press, magnificently illustrated; and it was the pride of Zurich that this translation was completed before that of Luther.[67]
2.2.6.Abolition of the Mass
On Maundy Thursday, April 13th, 1525, the first Lord’s Supper was celebrated in the Great Minister in accordance with the simple and beautiful liturgy composed by Zwingli.  There was a large number of crowd to attend this new service of commemoration, which was repeated on Good Friday and on Easter Day, but the celebration of which was otherwise restricted to the principal festivals.  After the abolition of the Mass, the altars and tabernacles were destroyed as superfluous, the gold and silver chalices, monstrance and shrines were melted down, the altar cloths and the vestments were sold.[68]
2.3.Zwingli’s teachings
Zwingli drafted sixty seven theses to be discussed, a summary of his doctrinal teaching. They insisted the Word of God, the only true of faith, is to be received upon its own authority and not on that of the church. They are very full of Christ, the only savior, the true Son of God, who has redeemed us from eternal death and reconciled to God. They attack the primacy of the Pope, the Mass, the Innovation of the Siants, the thought that men can acquire merit by their good works, Fasts, Pilgrimages, and Purgatory. Of sacerdotal celibacy he says it is a shame. “Clerical marriages” were universal in Switzerland, but the Canon law had insisted that no clergyman could marry. The offence against the vow of chastity was condoned by a fine paid to the bishop.[69]
2.4.Triumph of reformation
The victory of the Reformation in Zurich is inevitable, given the relative swiftness with which it was accomplished.  Zwingli suggested only limited changes to the liturgy, rather than the replacement of the mass by a fully reformed Lord’s Supper. According to Church Historian Phillp Schaff, the Reformation of Zurich was substantially completed in 1525 and was accomplished by the secular and spiritual powers that God had appointed in Switzerland at that time and this radically caused the Roman Catholic Powers that were still present in Zurich to submit to the civil Swiss government because the law protected the Reformation there.[70]
Changes now went rapidly, Priests and Nuns married. Fees for baptisms and burials were done away. The use of images, relics and organs were done away. Monastic establishments were removed, and the masses were abolished. Episcopal jurisdiction had been thrown off, the sermon made central, the characteristic doctrines and ceremonies of the older worship are absent.[71]
2.5.Expansion of Reformation to other Cantons
The impact of Zwingli’s reformation can be realized at the other cantons Berne and Basel, both had their own reformer who are followers of Zwingli. The Reformation was prepared in the city and throughout Bern by three ministers, Sebastian Meyer, Berthold Haller, and Francis Kolb, and by a gifted layman, Niclaus Manuel, all friends of Zwingli. Basel was a center of scholars, the Zurich disputation quickened scholars like CEcolampadius and Farel began preaching against superstition.[72] Very soon radical changes happened in there cantons Catholicism was put to an end and Protestantism emerged.    
3.Reformation in Geneva
At the dawn of sixteenth century Scotland was a poor and backward country,[73] multicultural city bordered France, Switzerland and Savoy, French was its mother tongue. Its government was complex, consisting of four different councils, from the General Council of householders to the Little Council of the four syndics, the treasurer, and twenty others. Men of influence, if they had a majority support in the Little Council, they could control the other councils and the city.[74] The power of its kings was small and its nobles were turbulent. But churchly positions were largely used to supply places for younger sons of noble houses, and much clerical property was in the hands of the lay nobles. The weak monarchy had usually leaned on the church as against the lay nobility. The Genevan folk chased their bishop out of town so that the episcopal government was really transferred to the Town council.
Education was backward since they were weak in learning. Politically dominated by England, Scotland in alliance with France was a great peril for England, the more serious when England had broken with the papacy. England and France both sought to build up parties and strengthen factions favorable to themselves in Scotland.[75] The city has about 13,000 inhabitants on the shores of Lake Geneva. There were three rival parties in the city; (i) a bishop, who was a civil ruler, (ii) a council of the citizens, (iii) the Duke of Savoy who asserted his authority over both the bishop and the people. In 1512 the bishop and the Duke’s parties were united. The council of people formed an alliance with two Swiss cantons, Berne and Freiburg. In 1526 with the assistance of Protestant Berne, Geneva became an independent city. Catholic bishop was expelled, William Farel a powerful preacher was sent to Geneva from Berne converted many to Protestantism and the Genevian council officially abolished Romanism.[76] This act was opposed by Libertines[77], and demanded to return to the old customs and the former liberties. As a result Geneva was torn by internal strife and confusion. 
3.1.John Calvin
John Calvin or Chauvin was born on July 10, 1509 at Noyon in Picardy,[78] sixty seven miles northeast of Paris.[79] His father being a lawyer hold prominent position as the secretary of the bishopric. His father wanted him to be a priest and sent to University of Paris at the age of thirteen. Later his father changed his mind and sent John to study law at the University of Orleans, after his father’s death in 1531 he was free to pursue his own interests. He was converted through an experience and joined a little group of Protestants in Paris in 1532 and soon became one of their leaders.[80]
3.2.Outline of Calvin’s’ main teaching
The basis of all Calvin’s teaching was his emphasis on the absolute sovereignty of God over all creation. God reveals himself solely in scripture which is therefore, the supreme authority in religion. The interpreter of the scripture is the Holy Spirit. To do God’s will is human beings supreme duty. The total depravity of humanity and the impossibility of human beings obeying God. Election or predestination- only those who are elected by God will be saved. This followed by the doctrine of irresistible grace. The perseverance of the saints. Those who are saved are saved for eternity. The elect are justified through faith in Christ alone. There are only two sacraments, the Lord’s Supper and Baptism both of which are ordained by God. There are three institutions ordained by God for the maintenance of the Christian life. The church, the sacraments, and the state. His great concern is the knowledge of God.[81]
3.3.Calvinism
The spread of the reformed faith was wider than that of Lutheranism mainly due to its own merits. It was completely anti Romanism. Calvin declared the whole Roman order corrupt. Calvinism took a firm and sober stand against fanatic Radicalism by declaring that the Bible was the infallible source of truth. Calvinism produced strong, well trained and aggressive men who took an active part in religious affairs and defended Protestantism against aggressive Romanists. [82]The relation with Rome is broken, all sort of evil things ruined the city. Calvin took up the task of reforming the morals and manners of Geneva, of reforming the church. Calvin’s struggle in Geneva, then was on behalf of proper discipline. By this means he hoped to make clear that “church” is people (laity or loas), both church and state are two aspects that do not wholly overlap.[83]
3.4.Calvin’s contributions
In 1536 he wrote Institutes[84] the greatest contribution to the reformed faith, which has been accepted as the authoritative expression of the reformed theology. He laid the foundation for the reformed emphasis on the importance of doctrine and the centrality of God in Christian theology. His institutes remain the greatest work of the sixteenth century. Calvin encouraged education and set up a three level system of education in Geneva. Geneva under Calvin’s leadership became an inspiration and model to those of the reformed faith.[85]
4.Reformation in Scotland
Scotland was a poor, backward country during the reformation era. There was no centralized government, the prince – Bishops owned one half of the land, and the secular princes the other half. The king had little power, had no standing army, no personal body guard, and had to depend on the Feudal militia for protection and support. The Scottish reformation was deeply spiritual movement. But at the same time there was a strong political undercurrent. Religion and politics went hand in hand. Educational standards were low compared with the continental universities. Humanistic influence was slightly felt in universities.[86] Scottish religion at the end of the middle ages was in a deplorable state. Clergy were largely corrupt, unworthy, uneducated and incompetent. Vacant pastoral charges were sold to the highest bidder, few parish priests preached, and bishops never did.[87]
4.1.The dawn of reformation
The reformation reached Scotland partly by way of England, partly through the protestant students. The Bible translations of Tyndale and Coverdale were popular. Knox and his friends were reading Luther’s lectures on Galatians.[88] Luther’s writings were so widely read, the parliament by an act in 1525,[89] formally prohibited it from printing and distribution. After this the reformation was intimately bound up with the political fortunes of the land. The marriage of King James V with Mary of Lorrain, a powerful French house, which was violently opposed to the Protestant movement.[90]
The other source of reformation was by Patrick Hamilton, a Lutheran (1504-1528) visited Wittenberg and studied in Marburg, preached Lutheran doctrine and was burned on February 29, 1528. From then onwards there were attempts for reformation. Another preacher George Wishart, a Zwinglian (1513) was burned on March 2, 1546. This led to chaos and Beaton (Cardinal) was murdered in revenge for former’s death.[91] The strong dislike of the licentious French soldiers and officers stationed in Scotland and thence a hatred of France, which affected religious affairs. The secular nobility saw in the reformation a means of crushing the power of the detested bishop- princes. On the other hand prominent noble families, openly proclaimed Protestantism.[92] The rivalry after the murders made the revolters to settle at St Andrews castle where Knox became their Chaplain.[93]
4.2.John Knox
John Knox was born at Giffordsgate, a suburb of Haddington in 1505,[94] a convert and a friend of Wishart,[95] well educated, entered into priest hood, became tutor of sons of noble families, lectured in Philosophy at St. Andrews, worked as chaplain and chief reformer. Knox began his career of reformer in debate. He had been degraded from the priest hood about 1542. The influence by eloquent and most learned preacher George Wishart,[96] and his study of Augustine made him a protestant. By 1546 he was generally known as a powerful Protestant preacher. In his preaching he asserted that the Roman Catholic Church was the Synagogue of Satan and that the Pope was the anti- Christ.
4.3.Preaching
He was captured by the French soldiers in 1547 and sent for nineteen months to be a galley slave. After his release he helped the reformation in England for five years and there exhorted a great influence. He fled because he foresaw trouble under Queen Mary to Geneva became an ardent disciple of Calvin.[97] He returned to England, married and went to Scotland, the time seemed to be not yet ready to break with Rome, though there was every sign of reformation movement and the people were favorable. But his brief stay had great significance as a number of protestant congregations with a Presbyterian form of Church government were organized in Scotland. On December 3, 1557 a number of nobles decided to sever their relationship with Roman church. Together with a number of laymen they entered a covenant to stand by one another with life and fortune to establish the most blessed Word of God and his congregation. This is usually referred to as the first Scottish Covenant.
4.4.Political influence favored reformation
In 1558, there arose rivalry between Queen Elizabeth and Mary Stwart Queen of the Scots. This situation was utilized by Knox and his colleagues, seeking the assistance of Queen Elizabeth. He returned in 1559 and began to preach. He received political and military assistance from John Erskine, the leader of the first Scottish Covenant. The people openly revolted against the Roman church. Images were destroyed, monasteries stormed and looted, and the priests were commanded under pain of death, to desist from saying mass. Queen sent troops to suppress the revolt but Elizabeth Queen of England sent their troops and compelled the French to withdraw and to leave the government of Scotland in the hands of the Council of Lords. The treaty was signed on July 6, 1560.[98] The visit of Queen Elizabeth triggered revolution which triumphed forfeiting national independence through the inspiration of Knox.
4.5.Reformed faith in Scotland
The reformers pushed its triumph in the Scottish parliament, on August 17, 1560, a Calvinistic confession of faith, largely prepared by Knox was adopted as the creed of the realm. For the conduct of public worship Knox prepared a book of common order called as “Knox’s Liturgy” which was approved by the general Assembly in 1564.[99] In 1560, the Scottish parliament proclaimed the reformed faith as the religion of Scotland. Knox became the recognized church leader. He then wrote, at the request of the parliament, a ‘Scottish Confession of Faith’, Confessio Scotina, which was adopted on August 17, 1560. A week later the parliament passed the laws of the estate involving a complete rupture with Rome. In January 1561 the Parliament adopted the first Book of Discipline prepared by Knox, which provided for a Presbyterian form of government following the French Protestant church which was a Calvinistic system. Festivals Christmas and Easter are abolished, the sacraments are reduced to two, ecclesiastical buildings are suppressed, minister are appointed without ordination, have superintendents set over them.[100] John Knox with others were seeking light from the past from the church fathers and the Holy Scriptures. Knox sought to restore the true “face o’ the Kirk” after its long deformity. His instruments were three: doctrine, liturgy and discipline. Doctrine was spelled out in the confession; his liturgy was formally “received” by the assembly 1564. The new system was provisional, being neither episcopal nor yet presbyteral.[101]
Conclusion
The history of church and the church gives more credit to Luther and his reformation, but there are more reformers who strived for reforming the church in different parts. Those reforms and their doctrines are far better than Luther’s. Reformation in Switzerland, Geneva and Scotland are well known for its doctrine and pattern of worship. There are various factors led to reformation which depends upon the context of lands. Religion and politics went hand in hand, degraded the spirituality of church. Humanism and patriotism are two paradigms which uphold reformations. Church and society were brought under Roman rule which created a tension among the people leading to patriotism and thus broking out reformation attempts. Thus reformation put off only Roman rule but not its abuses and immoral practices.


[1] T.M Lindsay, The Reformation (Edinburgh: T&T Clark, 1882), 47.
[2] A. Jayakumar, History of Reformation period (Kolkata: SCEPTURE, 2014), 74.
[3] F. Hrangkhuma, An Introduction to Church History (Bangalore: Theological Book Trust, 2002), 213.
[4] When a group of people or nations form an alliance, it is called a confederation, allowing each member to govern itself but agreeing to work together for common causes. 
[5] A small territorial division of a country or a subdivision of a country established for political or administrative purposes.
[6] A. Jayakumar, History of …, 75.
[7] Williston Walker, A History of the Christian Church (Edinburgh: T&T Clark, 1963), 320.
[8] F. Hrangkhuma, An Introduction …, 213
[9] Walker, A History of …, 320.
[10] In politics, a diet is a formal deliberative assembly. 
[11] F. Hrangkhuma, An Introduction …, 213.
[12] A professional soldier hired to serve in a foreign army, one who serves or works merely for monetary gain; a hireling. Walker, A History of …,  320.
[13] Thomas M. Lindsay, A History of The Reformation (New York: Charles Scribner’s Sons, 1917), 23.
[14] Lindsay, A History …, 24.
[15] Walker, A History of …, 320
[16] Lindsay, A History …, 24.
[17] Walker, A History of …, 320
[18] In central Switzerland, the cantons of Unterwalden, Schwyz, Uri, and Lucerne, are the first Swiss communities to win their freedom against the Hapsburgs. In 1291 the three mountain forest cantons (Unterwalden, Schwyz, and Uri) formed the League of Forest Cantons as the nucleus of an independent Switzerland. They were joined by Lucerne in 1332. The Lake of the Four Forest Cantons is called in English the Lake of Lucerne.
[19] T.M Lindsay, The Reformation …, 48.
[20] Lindsay, A History …, 23.
[21] E Earle. Cairns, Christianity Through the Centuries (Tiruvalla: Suvartha Bhavan, 2004), 293.
[22] A. Jayakumar, History of ..., 75.
[23]  F. Hrangkhuma, An Introduction …, 213.
[24] A member of the clergy, especially a cardinal, representing the Pope, a general or governor of an ancient Roman province, or their deputy.
[25] Lindsay, A History …, 23.
[26] A. Jayakumar, History of …, 75.
[27] Lindsay, A History …, 23.
[28] F. Hrangkhuma, An Introduction …, 213.
[29] A. Jayakumar, History of …, 75.
[30] In Zurich, a priests’ court was created to deal with criminal cases involving clerics and lay people as early as 1304. 
[31] A. Jayakumar, History of …, 76.
[32] Lindsay, A History …, 24.
[33] A. Jayakumar, History of …, 76.
[34] Lindsay, A History …, 24.
[35] Walker, A History of …, 320.
[36] Lindsay, A History …, 26.
[37] A. Jayakumar, History of …, 76.
[38] Lindsay, A History …, 24.
[39] A. Jayakumar, History of …, 76.
[40] Lindsay, A History …, 24.
[41] During that time, Berne was a free imperial city and was developing into a political center of Switzerland. 
[42] A. Jayakumar, History of …, 76.
[43] Lindsay, A History …, 24.
[44] A. Jayakumar, History of …, 76, 77.
[45] Lindsay, A History …, 26, 29.
[46] Walker, A History of …, 321.
[47] Lindsay, A History …, 28, 29.
[48] The Zurich church belonged to one of the largest dioceses in the Empire, the diocese of Constance.  The bishop of Constance had oversight of some 1,800 parishes and over 15,000 priests, 200 of whom were in the city of Zurich.  The two major churches of Zurich were the Great Minster and the Minster of Our Lady, both dating back to the ninth century.  An imperial city in between Great Minister and little Minister, a trading and manufacture centre.
[49] Twelve trade gilds and one gild representing the patriclate
[50] Lindsay, A History …, 29.
[51] From the fifth century, the Church had selected special sections of the Bible for the different Sundays and Feast days, called as ‘pericopes’, which the sermon of the day must comment.  He argued that Chrysostom and Augustine did not have such list to follow.
[52] A. Jayakumar, History of …, 80.
[53] Lindsay, A History …, 31.
[54] A. Jayakumar, History of …, 80.
[55] Lindsay, A History …, 29.
[56] A. Jayakumar, History of …, 80.
[57] Lindsay, A History …, 29, 31.
[58] Walker, A History of …, 322.
[59] A. Jayakumar, History of …, 80, 81.
[60] Lindsay, A History …, 29, 32.
[61] A. Jayakumar, History of …, 81.
[62] Lindsay, A History …, 32.
[63] A. Jayakumar, History of …, 81.
[64] Lindsay, A History …, 32.
[65] A. Jayakumar, History of …, 81 - 85.
[66] Lindsay, A History …, 32.
[67] A. Jayakumar, History of …, 88.
[68] A. Jayakumar, History of …, 85.
[69] Lindsay, A History …, 33.
[70] A. Jayakumar, History of …, 85, 88.
[71] Walker, A History of …, 323.
[72] A. Jayakumar, History of …, 90-91.
[73] Walker, A History of …, 368.
[74] Joseph C. Mc Lelland, The Reformation and its significance Today (Philadelphia: The Westminster Press,),41
[75] Walker, A History of …, 368, 369.
[76] F. Hrangkhuma, An Introduction …, 216.
[77] A person, especially a man, who freely indulges in sensual pleasures without regard to moral principles, a freethinker in matters of religion.
[78] T.M Lindsay, The Reformation …, 57.
[79] F. Hrangkhuma, An Introduction …, 217.
[80] T.M Lindsay, The Reformation …, 57.
[81] Joseph, The Reformation …, 44.
[82] F. Hrangkhuma, An Introduction …, 224.
[83] Joseph, The Reformation …, 41, 42.
[84] F. Hrangkhuma, An Introduction …, 219.
[85] Cairns, Christianity Through…, 305.
[86] F. Hrangkhuma, An Introduction …, 230.
[87] Joseph, The Reformation …, 67.
[88] Joseph, The Reformation …, 68.
[89] J.W.C. Wand, A History of The Modern Church (London: Methuen &Co. Ltd, 1930), 100.
[90] F. Hrangkhuma, An Introduction …, 231.
[91] Walker, A History of …, 369.
[92] F. Hrangkhuma, An Introduction …, 232.
[93] Wand, A History of The Modern Church…, 101.
[94] T.M Lindsay, The Reformation …, 114.
[95] Walker, A History of …, 369.
[96] Joseph, The Reformation …, 69, 68.
[97] F. Hrangkhuma, An Introduction …, 232.
[98] F. Hrangkhuma, An Introduction …, 233.
[99] Walker, A History of …, 370, 371.
[100] Wand, A History of The Modern Church…, 101, 102.
[101] Joseph, The Reformation …, 75.

‘LOGOS’ ‘LOGOS CHRISTOLOGY’

  Introduction The mystery which lies in the foundations of Western civilization is that of logos. Logos is the only word which defines al...