THE REFORMATION IX EUROPE 337

was a liberal-minded humanist and scholar of Zurich. He
lived in the monastery of Einsiedeln, where pilgrims gather-
ed from all parts on account of a 4 wonder-working image."
44Here," says Zwingli, "I began to preach the Gospel of
Christ in 1516, before any one in my locality had so much
as heardj 'the name of Luther." He paid for this with his
life; for he fell fighting at Kappel, in 1531, in the course
of a religious war. Unlike Luther, Zwingli had not to create
public opinion but only to direct it. A willing press gave
wide publicity to his views about the Church as a " republic
of believers," and denouncing the doctrines of purgatory, in-
vocation, of saints, clerical celibacy, fasts, pilgrimages, and
transubstantiation. Even the civic authorities rendered him
assistance. But the defeat of the Zwinglians at Kappel gave
the palm of leadership to Geneva instead of Zurich.

John Calvin was a Frenchman who had studied his
Classics in Paris, and Law at Bourges and Orleans. In
spirit he was the most combative and uncompromising of
all the reformers. Mr. David Ogg writes, " What Lenin was
to the monarchist rlgime in Russia, such was Calvin to
the empire of Catholicism in Western Europe: in both men
there was the same absolute consistency of purpose and the
same refusal to deviate by a hair's breadth from the path
indicated by an imperious logic: in both there was the same
indefinable and almost hypnotic power by which their fol-
lowers were alternately fascinated and perturbed."1 Calvin
taught predestination and followed the stoic ideal in life.
" Men are not all born equal," he said, " for some are pre-
ordained to eternal life, some to eternal damnation." In
spite of this gloomy doctrine, Calvin exercised a wholesome
influence upon the semi-paganised society around him.1 He

1. The Reformation, p. 41.